But all this so as that no Article of the Confession no point of Doctrine no part of Worship is altered And yet the Brethren have raised such a hue and cry as if the later Bishops yea and Princes not excepting Queen Elizabeth had a design to corrupt the Articles to poison the Worship to impose unestablished things upon the conscience and liberty of the Subject and to punish men for disobedience thereunto As if all Religion were pessundated and Omnia in pejus ruere retro subâ—apsa referri All goes to ruine Thames to Tyber flows Th' Assembly to a Convocation grows As if as Pauls by the Brethrens fautors so the whole Church were like to be an Augaean Stable Well spake Tertullian of their fathers Prescript adv Heres non longè ab initio Scripturas obtendunt hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt They pretend Scripture saith he and by this their confidence they presently move some In disputation they trouble those that are strong they take the weak and send away the middle sort with doubting I conclude that notwithstanding the exceptions of the Brethren the Common-prayer-book as well as the Articles Act for uniformity of Com. prayer is established by Act of Parliament And that therefore If any manner of Parson Vicar or other whatsoever Minister shall preach declare or speak any thing in the derogation or depraving of the said faid Book or any thing therein contained or any part thereof and shall be thereof lawfully convicted shall forfeit c. I have done with the second Head of Objections viz. The establishing of the Liturgy and Worship Subsect 3. Discipline established Object I Come to that against the third the Discipline which they say is not established neither The discipline not establish'd They instance in the Episcopal Courts and Canons the first whereof is Jurisdiction Now the Bishops are of age Answ let them speak for themselves One of them Arch-bishop Whitgift against T. Cartwright Bishops Courts Lord Cant. speech at the censure of Dr. Bastwick c. in the Preface and the greatest in his time doth acknowledge That they exercise their jurisdiction in their Courts by vertue of the Laws and Commissions Royal onely The next in the same rank goes farther and upon occasion of such calumny makes it his suit unto the King and I do humbly in the Churches name desire your Majesty that it may be resolved by all the reverend Judges of England and then published by your Majesty that our keeping Courts and issuing Process in our own names and the like exceptions * Namely by T. Cartwright and others formerly taken and now renewed are not against the Laws of this Realm as 't is most certain they are not Thus far he What can indifferent men desire more then an appeal to all the legal Interpreters the Judges of that Law which they are said to violate and to the supreme Judge and spring-head thereof the King This for their Courts The Canons of the Church K. James As for the Canons Because the King-craft of that Prince which did confirm them as himself calls it is herein question'd as if he understood not what did touch his own prerogative and the Laws for he by his Authority under the Broad Seal confirmed those Canons I shall not take upon me the vindicatâ—on of so great a Person seeing he hath a Grandson and Successor our present Soveraign to do it for him at whose feet and the Laws I shall let that lie the rather because that point is like very shortly to be determined by publick authority So much for Discipline Subsect 4. Of Government Episcopal THe last is Government Episcopal namely and here 25 Edw. 3. Ann. 1350. Necessity of Reform p. 40. illis adhaeret aqua Themselves acknowledge and cite the Act saying That whereas the holy Church of England was FOVNDED in the estate of PRELACY within the said Realm of England by the said Grandfather Edw. 1. and his Progenitors and the Earls and other Nobles of his said Realm and their Ancestors to inform them and the people in the Law of God c. This then is granted to be according to the constitutions of this Nation Legal which is moreover known to all by this That all Acts of Parliament since that foundation have given the precedency of Baronship unto the Bishops the form usually being The Kings Majesty with the assent of the Lords Spiritual and Temporal Object doth enact c. Nay but though Episcopacy was established by Law 17 Car. cap. 1. Office of Episcopacy ceased yet it is not so now For the Act of 17 Car. 1.11 repeating the clause of the Act of 1 Eliz. 1. which instals the Queen and her Successors with power of Ecclesiastical jurisdiction the onely ground of the Bishops authority and jurisdiction Reasons for necessity of Reform p. 51 52 53. and repealing that clause did besides the taking away their Votes in Parliament take also away their power authority and jurisdiction and so the very office it self of Episcopacy whereupon the Ordinance of Lords and Commons makes all their grants void since 17 Car. 1. because then their Office expired Answ 1 For answer first in general That it was neither in the purpose nor to speak as the thing is in the power with due observance be it uttered of either Parliament or Prince to take away the powers which are essential and unseparable from the Crown and Office of a King which we see of right to have belonged and with praise to have been executed not onely in the Scripture both by Jewish and Heathenish Princes as by Nebuchadnezzar by Cyrus Dan. 3.29 Ezr. 6. Jon. 2. by Darius by the King of Ninive c. as well as by David Jehosophat Hezekiah and Josiah but also in the primitive Church by Constantine and Answ 2 others after him Besides we may not conceive the Parliament intended to countervene an express Article of the Confession of this Church Artic. 37. of the Civil Magistrate which having named the Queens Majesty saith Unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain That prerogative which we see to have been given always to all godly Princes in holy Scripture by God himself And in particular that it was not the Answ 3 purpose of the King or the two Houses as then they were to take away the office and ordinary jurisdiction of Episcopacy appears evidently in that the King he asserts it to be a main cause of the war Ei kâ—â— Basilic Med. 9. and of his own calamity for that he would not consent thereunto How oft saith the King was the business of the Bishops injoying their antient places Bishops Votes in Parliam and undoubted privileges in the
which wee saw above Lastly Though hee dislike the appropriation of the name and the largeness of power and the extent of their limits in that place of his Comment upon Phil. 1.1 which was published Anno Dom. 1548. yet hee grants the thing as was noted And in his Letter to the King of Poland written long after viz. Ann. 1554. Hee represents with appearance of Approbation the practice of Antiquity in these words Vetus quidem Ecclesia Patriarchas instituit singulis etiam Provinciis quosdam attribuit primatus ut hoc Concordiae vinculo melius inter se devincti manerent Episcopi Quemadmodum si hâ—d e illustrissimo Poloniae Regno unus praeesset Archiepiscopus non qui dominaretur in reliquos vel jus ab illis ereptum sibi arrogaret sed qui ordinis causâ in Synodis primum teneret locum sanctam inter Collegas suos fratres foveret unitatem Essent deinde vel Provinciales vel Urbanis Episcopi qui peculiariter ordini conservando intenti forent Sicuti hoc natura dictat unum ex singulis Collegiis eligendum cui praecipua cura incumbat sed aliud est moderatum gerere honorem quatenus scilicet hominis facultas se extendit quà m totum orbem terrarum immenso imperio complecti The Ancient Church indeed saith he did constitute Patriarchs and did appoint unto every Province a Primate or Archbishop that by this bond of concord the Bishops might the better remain united Even as if now there should be one Archbishop over all the famous Kingdom of Poland not indeed one who should Lord it over the rest or arrogate to himself the Right which belongs to them but who for Orders sake should occupy the chief place in Synods and should preserve holy unity among his Brethren and Colleagues Then either provincial Bishops or those that should be in every City who should especially be intent to preserve Order even as Nature doth dictate this That out of all Societies there should be one chosen unto whom the chief care should belong But it is one thing to bear moderate honour and so far as a mans ability may extend to govern and another thing to grasp the whole World in a boundless Government as the Pope doth against whom he there disputeth Thus far Calvin Wherein we see he would not dislike this Government by Patriarchs Archbishops and Bishops Epist ad Cranmer Ann. 1551. And in his Letter to Archbishop Cranmer he saith Reverende Domine vehementer laudo ut mature apud se religionem Angli constituant in quam rem praecipuae tuae sunt partes Vides quid iste locus postulet vel magis quid pro muneris quod tibi injunxit ratione abs te suo jure exigit Deus summa est in te autoritas Reverend Lord saith he I do very much commend That the English do establish Religion betimes among them in which affair your part is chief You see what your place requires or rather what according to the duty of your office which he hath put upon you God Almighty by a special title doth require of you Thus he In the same Epistle which I note by the way and the rather because many of the Adversaries to this Government are touched by him he notes one cause of the imperfection of the Reformation Calvin of Impropriators as then in England Vnum tamen apertum obstaculum esse intelligo quod praedae expositi sunt Ecclesiae reditus Malum intollerabile That is One main Obstacle I understand to be That the Revenues of the Church â—re exposed to Rapine He means by being given unto private men And of this sort are a great number of Adversaries to Episcopacy But to return In the close of that Epistle he thus expresseth himself Vale clarissime praesul mihi reverende Domine Farewel most excellent Prelate and my reverend Lord. Whereby you see he was averse neither from the thing though with some mincing nor the title of Bishop and Archbishop I have done with this worthy man Come we to his Successor Beza who professedly wrote against Episcopacy Bezâ— de grad minister Evangel adâ— Seraviam yet even in that Tractate grants as much upon the matter as we have need of First he makes good an useful ground in this and some other Controversies Nempe quod perpetuum invariabile sit Cap 23. p. 148. quicquid Dominus instituit falso nititur principio That what the Lord instituted is not alway unchangeable as he proves by the Apostolical Function Miracles prohibited meats for a time which are ceased And then defines what is essential in Episcopacy and perpetual what mutable Essentiale fuit in eo episcopatu de quo hîc agimus Cap. eod p. 153. quòd ex Dei ordinatione perpetuâ necesse fuit est erit ut in Presbyterio quispiam loco dignitate primus actioni gubernandae praesit cum eo quod ipsi divinitus attributum est jure accidentale autem fuit quod Presbyteri in hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alii aliis per viceâ— initio succedebant â—ssâ—ntials of Epâ—â—copacy This was essential saith he in this Episcopacy of which we are speaking That by Gods Ordinance perpetual it was necessary is and shall be that in the Presbytery some one both in place and dignity chief should be President for the governing of action with that power that is given unto him of God Thus he 1. Here is Primacy 2. Government 3. Power or Right Now the controversie betwixt him and Seravia is what that power is But in the third place speaking of the Episcopacy we are now discoursing of he saith Cap. eod p. 144. Absit autem ut hunc ordinem et si Apostolicâ merè divinâ dispositione non constitutum tamen ut temerè aut superbe invectum reprehendam cujus potius magnum usum fuisse quandiu boni sancti Episcopi Ecclesiis praefuerunt quis inficiari possit fruantur igitur illo qui volent poterunt mihi tamen religio fuerit non explicare quid hic requiram God forbid saith he that I should condemn this Order although not of Apostolical and mere divine Institution as if it were brought in rashly or proudly whereof rather that there was great use so long as the Bishops were good and holy men who can deny Let them therefore enjoy it Note that will and can But yet I make conscience to declare what I think defective in it Thus he And whereas he doth in another place call that Episcopacy which was by course and successive Cap. eod p. 142. divine and Apostolical Episcopacy and the other humane yet he saith it is not simply humane but comparatively to the other Priorem quidem ordinem ut qui initio ac proinde Apostolis ipsis autoribus vel saltem approbatoribus vignerit divinum posteriorem vero humanum non simpliciter tamen sed comparate
sure that it is not there in any point condemned of Heresie unless it be of the ANABAPTISTS as it is here And I do not think but there be some as well there as in England and it is like enough that SUCH do finde fault with it Who are offended with the Liturgy Dr. Martin Nay even of Mr. Cox himself and other that were Preachers in King Edwards time they have disproved your * This Book established 5 6. Edw. 6. was re-established 1. Eliz. with two or three alterations and is that we now use as was proved above The Alterations are in the Act prefixed before the Service-Book second Book in divers points and have now made a third Book how say you which of these three Books will you allow now Careless Forsooth I say still as I have written that the second Book is good and godly and IN ALL POINTS agreeing to the Word of God and I am sure that neither Master Cox nor any other of our godly Preachers that be fled unto Frankford have condemned that Book IN ANY POINT as repugnant to the Word of God though perchance they have altered something therein according to the usage of that Country where now they are And I have not denied in my Articles but the Church of Christ hath power and authority to enlarge or diminish any thing in the same GOOD BOOK so far forth as it is agreeable to the Scriptures D. Martin But what authority have you or how durst you bee so bold to make an Article of the Faith concerning that Book to be beleeved of all men under pain of damnation Carelesse Ah Master Doctor have I bound any man to beleeve that Article under pain of damnation as you do charge mee I am sure there is no such word in all my Articles I have there written what I hold and beleeve my self as I am bound to do in conscience And now I will add thus much more That the same Book which is so consonant and agreeable to the Word of God ☞ Nore in the fear of God and consider being set forth by Common Authority both of the Kings Majesty that is dead and the whole Parliament House ought not to be despised by mee or any other private man under pain of Gods high displeasure and DAMNATION except they repent 2. Concerning Monarchy and that of this Nation * The Testimony of Mr. Sam. Ward sometime the famous Preacher of Ipswitch the Author of several elegant and useful pieces Hoc enim mihi ratum indubitatum semper fuit hoc semper cum Politicis Theologis gravissimis sensi palum apud omnes professus sum Monarchiam haereditariam sub qua mihi vitales auras feliciter haurine bonis omnimodis frui piè tranquillè degere contigit esse omnium quotquot extant aut excogitari possunt regiminum formae longè multumque praestantissimam utilissimam laudatissimam Cui me ex animo favere ille novit qui perscrutatur renes meos c. i. e. This hath alwaies been with mee a certain and undoubted maxime In his Preface to King Charls the first prefixed before his Treatise in Latine of the Load-stone dedicated unto him intituled Magnetis Reductorium this alwaies with the best States-men and Divines I have ever concluded and openly among all men professed viz. That a Monarchical Government hereditary under which providence hath so ordered that I have drawn my vital breath enjoyed many comforts have had the opportunity to live godly and quietly is of all Governments which are or can be divised by many degrees the best the most beneficial and most commendable to which that I am from my heart a well-wisher hee knows that searches my reins and my heart said that Author Dr. Sanderson the now Right Reverend Bishop of Lincoln in his late treatise intituled Episcopacy not prejudicial to Regal Power as established by Law in the Postscript Lastly Concerning the Divine Right of Episcopacy Though from one in that function yet because it derives it higher and founds it somewhat deeper more solidly and also briefer than is usually done deserves more special notice His words are My opinion is that Episcopal Government is not to bee derived meerly from Apostolical practice or Institution But that it is originally founded in the person and office of the Messias our Blessed Lord JESUS CHRIST who being sent by his heavenly Father to bee the great Apostle Heb. 3.1 Bishop and Pastor 1 Pet. 2.25 of his Church and annointed to that office immediately after his Baptism by JOHN with power and the Holy Ghost Act. 10.37 8. descending then upon him in a bodily shape Luke 3.22 did afterward before his ascension into Heaven send and impower his holy Apostles giving them the Holy Ghost likewise as his Father had given him John 20.21 to execute the same Apostolical Episcopal and Pastoral office for the ordering and governing of his Church until his coming again and so the same office to continue in them and their Successors unto the end of the world Mat. 28.18 20. This I take to be so clear from these and other like Texts of Scripture that if they shall bee diligently compared together both between themselves and with the following practice of all the Churches of Christ as well in the Apostles times as in the purest and Primitive times nearest thereunto there will bee left little cause why any man should doubt thereof Thus that Reverend Author II. Certain other Examples of Retractations In the next place other Instances of Retractations and repentings Beda prefat in Retract suas in Actor Apostol Tom. 6. Cujus Augustini industriam nobis quoque pro modulo nostro placuit imitari Nunc in idem volumen Actor Apostolic brevem Retractationis libellum condamus studio maximè vel addendi quae minus dicta vel emendandi quae socus quam placuit dicta videbantur The ingenuity and industry of St. Austin in his Retractations it is my purpose in my small measure to imitate also Now therefore let us compile a brief Treatise of Retractations with this intent especially either of adding those things which were not sufficiently expressed or of amending those that were expressed otherwise than did seem convenient saith venerable Bede Again For my part saith another though a late Author yet one of good note Good Reader Mr. Whately in his Bride-Bush in his advertisement to the Reader I account it no shame to confess and revoke an errour and will therefore do it plainly and without circumstance Then hee closes with this honest and Austin-like expression viz. From him that had rather confess his own error than make thee erre for company The like whereunto wee heard above out of that Father And Dr. Bishop Brownriggs sentence concerning Retractations Related by Dr. Gauden the now very Rev. Bishop of Excester his successon Brownrigge the late most worthy Bishop of Excester would say that Hee
palinodiam ut dicitur cane incomparabiliter enim pulchrior est veritas Christianorum quam Helena Graecorum pro quâ mille Heroes adversus Trojam dimicarunt I beseech thee saith he take resolute hold upon an ingenuous and true Christian severity joined with charity for the correcting and amending of that work and sing a palinody or peccavi for more beautiful incomparably is the truth of Christians then the Helen of the Grecians for whom thousands of gallant men fought at Troy S. Jerome also unto whom one while Erasm gives the primacy next the Scripture S. Hierom. Ep. Ded. operib Hierom. 1516. Ep. Ded. operib Cyp◠1520. though afterward he renders it to Cyprian in neither with too much judgement if that Epistle be his which is Ep. 8. Tom. 4. Edit 1533. Paris But in the latter Editions it is the eighth of the ninth Tome Hierome I say hath this religious sentence and gives us a fundamental reason and his own example for this practice where there is just occasion viz. Dicat unusquisque quod velit ego interim de me pro sensus mei parvitate judicavi meliùs esse confundi coram peccatoribus super terram quà m coram Sanctis Angelis in coelo vel ubicunque judicium suum Dominus voluerit demonstrare That is Let every man say what he pleaseth for my part I have according to my small judgement determined that it is better to take shame to wit by acknowledgement of our errours before sinners on earth then before the holy Angels in heaven or wheresoever the Lord shall appear in Judgement Thus farre he In these latter times greater men of the Reformation after Luther then Bucer and Calvin Modern Examples we have not The commendation of the first we have from the q] Calv. Epist Ded. ante com in ep ad Rom. S. Grynaeo latter in these words siquidem vir ille ut nosti praeter reconditam eruditionem copiosamque multarum rerum scientiam praeter ingenii perspicaciam multam lectionem aliasque multas ac varias virtutes quibus à nemine hodiè ferè vincitur cum paucis est conferendus plurimis antecellit hanc sibi propriam laudem habet quòd nullus hac memoriâ exactiore diligentiâ in Scripture interpretatione versatus est That man saith Calvin speaking of Bucer Bucer as thou knowest hath besides abstruse Learning rarity of knowledge sharp wit much reading and many other vertues wherein he is excelled almost by no man in our time can be compared but with few and exceedeth the most hath this peculiar commendation besides that no man in our memory hath with more exact diligence travelled in the Exposition of Scripture The superlative encomium of Calvin himself is rendred by one who in all things understood well what he said and was not a man that knew how to flatter especially not him against whom he wrote in point of Discipline namely the incomparable Hooker as he is commonly and deservedly styled r] Hook Eccles Polit. in Prafat Sect. 2. For mine own part saith he I think him incomparably the wisest man that ever the French Church did enjoy since the houre that it enjoyed him Calvin And again Though thousands were beholding to him yet he to none but only to God the Authour of that most blessed Fountain the Book of Life and of the admirable dexterity of wit together with the helps of other Learning which were his guides Again two things of principal moment there are which have deservedly procured him honour throughout the world the one his exceeding great pains in composing the Institutions of Christian Religion His Institutions His Commentaries the other his no less industrious travel for Exposition of Scripture according to the same Institutions Now both these Authours as indeed all others have had their water to their wine as s] D. George Abbot L. Archbishop of Cant. my honorable Lord and Master a great and grave Prelate of this Church would say t] Bucer praesat dedic D. Foxio Ep. Hereford prefix Comment suis in 4 Evangel Bucer relates his former doctrine touching the Sacrament of the Lords Supper and his retracting of it again and closes the Discourse with these words Habet R. P. T. quicunque haec legent ut in contentione Sacramentorum pertractus sim in eâ me gesserim ab eâ Domini ope ereptus sim quaeque ratio sit consilii mei quae causa quod retractare in animum induxi c. Thus have I given saith he your Reverend Fatherhood an account and all other men that shall read these writings how I was wound into these Controversies about the Sacraments How I carryed my self in it and how the Lord assisting I was delivered out of it and upon what grounds and reasons I was induced to retract Which retractation was almost followed with a tretractation as I may so speak for u] Bucer Zanchy hath touching it these words Bucerus post illam retractationem v] Defens Admon Neostadian in ipso sine Tom. 8. in posterioribus scriptis clariùs se explicans idem docuit quod nos de corpore Christi déque illius praesentiâ That is Vid. Scripta ejus Anglican Bucer after that retractation in his latter writings explaining himself more fully taught the same thing concerning the Body of Christ and his Presence that we do Thus far of him Touching Calvin although x] Beza in vita Calv. prope finem Beza in the Narrative of his life saith Calvin In doctrinâ quam initio tradidit ad extremum constans nihil prorsus immutavit quod paucis nostrâ memoriâ contigit That in the Doctrine which he first delivered he was constant to the end and altered nothing a priviledge saith he that hath happened but to few Divines in our time Howsoever this were so in Doctrine although some few things not of the greatest moment might have admitted of farther consideration yet in a point of Government in the Church of Geneva you may read him deeply retracting Epist S. Grynaei Calvino Fac esse quòd tuâ unius gravissimâ culpâ res Christi sic labefactatae sunt Genevae That is z] Calv. Epist edit 2. Sanctandr p. 364. Grant that by your most hainous fault alone the affairs of Christ are so ruined at Geneva for so Calvin had bewailed to Farel in an Epistle yet in this want of Ministers you ought not to lie still whilest any place though never so small is offered Calvins Calvin own words unto Farel are Siquidem ut coram Deo populo ejus fateamur imperitia socordia negligentia errore nostri factum ex parte esse ut Ecclesia vobis commissa tam miserè collopsa sit dignam fuisse nostram hinc inscitiam hinc incuriam quae tali exemplo castigaretur culpâ nostrâ corruisse miseram illam Ecclesiam nunquam sum concessurus a] Calv. Epist to Farel Ann.
intra quorum nos consortium non aestimatur meriti sed veniae quaesumus largitor admitte That is first O God which seest that we trust in no act or work of ours Again Where we have no help of merits do thou succour us with thy assistance Again Admit thou us into their the blessed Saints company who art not the esteemer of merit but the vouchsafer of mercy Thirdly It having been often evidenced by * Jewel in defence of the Apolog. and others ours that our Doctrine Worship Discipline and Government is much more antient than Popery properly so called although also usurped in some things by Papists what hindreth but as the vessels of the Temple defiled by Belshazzar both in drunkenness and idolatry Dan. 7. might return to their pristine use so those things that were Christs before De doctr Christ l. 2. c. 40. but usurped by them we may tanquam ab injustis possessoribus in nostrum usum vendicare take our own goods out of theevish hands as Austin Austin of the truths uttered by the Heathen But lastly because the victory over Goliah was the more remarkable the last blow being given by his own sword we shall retort the argument viz. 4. Because the Liturgy destroyeth Popery and Superstition That there ought to be no separation from the Worship and Liturgy because whilst the Common-prayer-book is of force and neither deserted nor transgressed Popery and that superstition on the one hand as a flood nor Anabaptism and Separation as a rotting distillation on the other can ever come in upon the Church And for this though I have neither strength nor armour so specious or so massy as they perhaps may have yet I shall not doubt to cast the Gantlet to any Champion of the Philistines Such was the judgment of that learned Prince King James related to by the Lord Arch-bishop of Canterbury Lord Abbot Arch-bishop of Cant. Letter with K. James instructions concerning Preachers Sept. 3. 1622. in these words His Majesty therefore calling to mind the saying of Tertullian Id verum quod primum That is true which is first And remembring with what doctrine the Church of England in her first and most happy Reformation did drive out the one and keep out the other c. He had nam'd before Popery Anabaptism and Separation I am not ignorant that Sancta Clara hath endeavoured to reconcile even our Articles of Religion with the doctrine of the Church of Rome But what communion hath light with darkness 2 Cor. 6. and what concord hath Christ with Belial and what agreement hath the Temple of God with Idols The new Jerusalem is four square the Harlot sits upon Circles * Apoc. 17.9 seven hills can they quadrare circulum But to return to the former For proof at present touching Anabaptism and Separation there is no doubt of that And for Popery the chief points thereof as opposite unto the Protestant Religion are countervened there as may appear by the Council of Trent by Bellarmine and our Rhemists the true Interpreters of that Council as our a] De S. Scripturâ in presatione Quia novus Papismus â vetere multum differt quod de omni causa Tridentinum concilium statuerit imprimâ—s quaeramus tum hujus concilii fideliss interpretes Jesuitas nostros etiam Rhemenses quia Bellarminus has causas accurate tractavit illum quasi scopum proponemus Whitaker hath it if compared with it To instance in a few particulars The first shall be that Traditiones ipsas pari pietatis affectu reverentiâ suscipit reveretur That the Traditions of the Church are to be received with the same affection and reverence b] Concil Trid. Sess 4. decret 1. as the holy Scriptures themselves And so the worship of God may be farced with them 1. Traditions as well as with the reading and preaching the holy Scripture Now the Liturgy assigneth nothing to be put into the worship but the Scriptures either those that are undoubtedly so or else such as have been of great veneration and antiquity in the Church though not received into the Canon R. Hook Eccles pol. l. 5. § 19. and which in regard of the divine excellency of some things in all and of all things in certain of them have been thought better to stand as a list or marginal border unto the Old Testament yet with this liberty that where the Minister shall perceive some one or other chapter of the Old Testament to fall in order to be read Admonition to all Ministers Ecclesiastical prefixed before the second Tome of Homilies 2. Intercession of Saints which were better to be changed with some other of the New Testament of more edification he may do it As was noted above The next may be the Medium or Mediator of our worship by whom it is to be commended unto God The Church of Rome joyn in commission with Christ the blessed Virgin the holy Apostles the Angels and the Saints departed Our Common-prayer as our Saviour in another place Luk. 1. Apoc. 5.8 Heb. 5. shuts out all this crowd and with the High-Priest when he was to offer Incense which represented the prayers of the Saints suffers no man to take this honor to himself but Christ alone in the close of the prayers adding this basis to the support of all and naming no where any other and sometime expresly excluding them by that bar only affixed unto Christ through our only Mediatour and Advocate Jesus Christ our Lord. Second Collect in the Letany and elsewhere 3. Merits A third the merit of our prayers and worship The Papists we know do attribute so much to that such a kind and number of them being said at such a place they shall merit the very merits of Christ and properly deserve a reward And that not ex congruo and of conveniency only but ex condigno and of strict justice Good works say the Rhemists On Heb. 6.10 and prayer and divine worship is a principal one even with them also be meritorious and the very cause of salvation so far that God should be unjust if he rendred not Heaven for the same But our Liturgy teacheth us that when we have offered our alms our prayers yea and have performed the very highest of divine worship the celebration of the holy Communion in the close of all to say Thanksgiving after the Communion And although we be unworthy through our manifold sins to offer unto thee any sacrifice yet we beseech thee to accept this our bounden duty and service NOT WEIGHING OUR MERITS BUT PARDONING OUR OFFENCES c. and many the like passages 4. The Sacrifice of the Mass Concil Trid. Sess 6. sub pio 4. c. 2. A fourth particular shall be the Mass wherein is pretended that the Bread after Consecration being transâ—ubstantiated into the very flesh of Christ and that elevated by the Priest with
So true is that long since foretold of such persons Their own tongues shall make them to fall Psal 64.8 after the Old Translation insomuch that whoso seeth them shall laugh them to scorn Neither is their sword that of the Spirit as if to curse or rather to recite and read them out of the Word of God 3. Sword were dissonant from the ministery of the Gospel Why read they then though they read but little in the publick those and such like Chapters out of the Bible Besides did not our Saviour curse Woe woe woe unto you Matth. 23. Scribes and Pharisees which he having named once repeats seven times in the same Sermon Unless woe be less then cursing Matth. 10. And did not he teach his Disciples to do so when he charged them to shake off the very dust from their feet as a testimony against them that would not receive them And doth not the Apostle say 2 Cor. 2.16 that the Ministers of the Gospel are as well the savour of death unto death as of life unto life Act. 13.11 chap. 23.3 And did he not curse when he said to Elymas Thou child of the devil and to the High-priest God shall smite thee thou whited wall And of the false Apostles 2 Cor. 11. that their end should be according to their work and wished that the Schismatical Teachers among the Galatians were cut off Gal. 4. Let them seriously consult the second Epistle of Peter and that of Jude But secondly to this Head The Minister doth not any thing more in this than in reading the Ten Commandements where 't is said The Lord will not hold him guiltless c. What is this but a curse express And That thy days may be long in the land which contains a curse implicite The old Divines Old method of Preaching they were wont to teach that Moses and John Baptist made way for Christ the Law for the Gospel Repentance for Faith as the needle for the thread But the Brethren know how to sow more easie pillows under all Ezek. 13.18 elbows Mar. 1.15 Act. 20.21 as the Prophet speaks Christ himself and so Paul did preach repentance before believing of the Gospel and represented the Curse that they might flee to the Blessing But let us try what metall their Shield is of whereby they would defend themselves viz. That was a service of the children of Israel 4. The Shield done but once and that not in the publick worship nor the Answ 1 place of it That no useful thing to others though first appointed to the Jews was peculiar unto them hath Answ 2 been shewn above That this was but once so done formally with that great solemnity of all the Tribes together the whole Nation assembled is granted yet it might be done by them more commonly in a less troublesom way and was in effect by the Prophets afterward And that this was not done as before though not with so great a Answ 3 multitude is not proved Neither if it were doth it follow that what was once commanded and is ever of good use in its season is therefore forbidden for ever Answ 4 because commanded but once That it was not done in publick worship is untrue for it was the most solemn and publick almost of any other They should say it was not done in the ordinary worship and why because it Answ 5 was an extraordinary service Which is an answer unto that It was not done in the place of publick worship that is the ordinary place it being not capable of it But as Mount Horeb was the place of worship at the delivery of the Law so Ebal and Gerizim at this solemn sanction of it by the Blessing and the Curse To the last piece People necessitated to curse themselves The people are hereby necessitated to curse themselves Why do not the Brethren enter an action at their profession the Law for this against God Almighty Answ who did in this Service so appoint his own people to curse themselves Numb 5.19 Exod. 22.11 as also in the suspected woman if guilty and any man that had concealed a thing of trust committed to him The end of which Ordinance then and of this institution of the Church now is most soveraign to the intent viz. That you saith the Commination being admonished of the great indignation of God against sinners The use of it may the rather be called to earnest and true repentance and may walk more warily in these dangerous days fleeing from such vices for the which ye affirm with your own mouthes the curse of God to be due But this ground that men must not curse themselves overthrows all civil Oathes for or before the Magistrate lest they should curse themselves For what is an Oath but an invocation of God 2 Cor. 1. An Oath to witness upon our soul that we lâ—e not as the Apostle speaks with an adjuration and cursing of our selves if we lie We may hence perhaps see Oathes of Allegiance and Supremacy why some of late have been so backward to swear either Allegiance or Supremacy because 't is to be feared some of them were true to neither Object For their close of Exceptions to the body of the Book where they say Answ That more might be said of sundry other particulars in the Service-book It is replyed above that more for number and weightier for substance have been long since urged by others and received by godly and learned * R. Hooker The Disputants at the Conf. Hamp Court and others men their full answer To which in the like scruples it were good that men would betake themselves * K. James pag. 47. of that Conference One of whom after solemn hearing of all that the Brethrens more modest Predecessors could object Thus concluded Alleadging from Bartolus de Regno That as better a King with some weakness than still a change Note so rather a Church and I add a Liturgy with some faults if such they were as the Brethren note then an innovation And surely saith he if these be the greatest matters you be grieved with I need not have been troubled with such importunities and complaints as have been made unto me some other more private course might have been taken for your satisfaction And surely it would make any man as it did him shake his head and smile And thus far of the matter of the Liturgy as to the substance of Worship SECT VI. Exceptions against the Ceremonies THe Appendixes follow and they are Ceremonies where their Exceptions against them may be reduced unto two heads First against the Imposition of Ceremonies in general Secondly against these in particular Of Ceremonies in general pag. 38. pag. 37. Touching the first they say That Ceremonies being things indifferent can by no command of Authority become necessary especially if they offend tender consciences For proof whereof
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in
be read at the consecration of a Bishop Pag. 46. that was read at the Ordination of Priests therefore they infer that the compilers of the book never dreampt of a distinction of orders between Bishops and Presbyters Surely the Brethren are somewhat confident Answ that their readers are very easie either to be perswaded or to be deluded For may not the same Scripture contain matters common to both and peculiar more specially to one of those orders When they have expressed themselves sufficiently before must the appointing of a chapter that containeth precepts for both joyntly yet for the one more eminently argue they meant thereby to confute themselves The next exception is That there is no warrant Except 2 in Scripture for Archbishops Not indeed for the very word as there is not for many other things Answ as for the Trinity Justification by Faith onely Baptism of Infants Women coming to the Lords Supper But for the thing there is The Evangelists as Timothy and Titus had power over other Ministers And the Apostles had power over them If the state of the Church then needed such Superintendents over Bishops and the state of the Church now have the same use and exigency of them There is warrant in Scripture And so there is in Law and Reason viz. to constitute such officers in the Church as well as in the Common-Wealth as whereby the government of it may bee the more conveniently managed The commendation of the wisdome of the Church in this institution of Archbishops wee heard above out of Bucer and Zanchy And may further out of Calvin Calv. Instit. l. 4. c. 4. s 4. Quod autem singulae Provinciae unum habebant inter Episcopos Archiepiscopum Quod item in Nicaena Synodo constituti sunt Patriarchae qui essent ordine dignitate Archiepiscopis superiores id ad disciplinae conservationem pertinebat Si rem omisso vocabulo intuemur reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo prescripsit Now that saith he every province had among their Bishops one Archbishop Archbishops and Patriarchs approved by Calvin and that in the councel of Nice there were ordained Patriarchs which should be in order and dignity superiour unto Archbishops this was done for the preservation of Discipline and Government But if wee will omitting contention about the Word consider the thing it self wee shall finde that the ancient Bishops intended not to frame any form of Church-Government which was in kinde different from that which God had appointed in his Word Thus far hee Go to now yee that pretend to be followers of Calvin and see whether Archbishops yea Patriarchs have not warrant from the Word of God The Brethrens third Exception is against the Except 3 consecration of an Archbishop but upon the former ground that it is but a humane creature Consecration of Archbishops which ground is confuted But if hee were Answ yet consecration may be requisite as a solemn separation of a person to an office in the Church of so much influence of so much consequence As though Kings themselves bee in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creation 1 Pet. 2. though by Gods secret appointment yet no man ever quarrelled with their solemn inauguration by prayer other ceremonies suppose them such as are not superstitious into their office That they say our Church seeth no necessity of the consecration of an Archbishop Inst. because it appointeth the same form for both Answ is to stumble at the same undutiful stone to indeavour to make the Church contradict it self To appoint a consecration for an Archbishop and yet to make it a thing of no necessity That it hath not appointed a different form for this is to let the Brethren and all men understand that they did not count this a different order but degree onely in the same order and therefore the same form of consecration might serve for both Because the Church would not multiply services without necessity To the last Exception which they infer from Except 4 the former viz. That seeing the Archbishop is but of the Churches constitution Oath of common obedience therefore they see no reason why he should receive an oath of Canonical obedience from the Bishop But of the Antecedent wee saw above Answ as to the consequent it is untruly gathered For though an Archbishop bee but of Ecclesiastical constitution what hindereth but that having so great an influence upon the Church the welfare whereof doth so much consist in the obedience of the several Governours thereof unto their Superiours and this by men in place so hardly oftentimes performed without more solemn obligation of conscience what impedeth either in Religion or Reason that for the securing the peace of the Church and the exercise of Government an oath may not be exacted of an inferiour degree But that here 's the cramp it argues too much inferiority and subjection unto the Archbishop of a Bishop with whom the Brethren do count themselves equal who are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as cannot bear the yoak especially having now as Caesar once so long ruled that to obey they knew not how But they should remember that a levelling spirit is as dangerous in the Church as in the Common-Wealth and tends to Anarchy and no Government at all What made Diodate else at Geneva come so rarely to the consistory but this that hee said Young men perked up and every one having an equal power there was no place for gravity in the Government which hee expressed to one I know to this effect And thus I have done with their Exceptions against Episcopacy the Government and the solemn initiation thereunto its consecration SECT V. Episcopal Jurisdiction THeir next is against its Right of Jurisdiction Against Episcop Jurisdiction And Except 3 first of sole Jurisdiction Or the exercise of Government alone Where first their assertion not onely that Bishops have not the onely power of Government but also that all Presbyters have a share therein Next their proof of it First to their assertion First Because my scope is onely to vindicate Answ so far as I am able The Doctrine Worship and Government of the Church as agreeable to the Scripture and as received publickly established and practised in this Nation if any do break this fense let the Serpent bite him Eccles 10.8 if hee remove these stones let them fall upon him if hee willingly violate these holy and sacred bonds of Law how weak a Patron soever I am hee shall have no advocate of mee Next the Terms perhaps would bee explained For sole Jurisdiction may bee taken either for sole Right of Government Sole Jurisdiction so that no man else hath any thing to do to govern but himself or by delegation from him or else for the sole Right of the exserting exercise and putting