renunciatis renunciamus confitemini consitemur Do you believe We believe Do you renounce We renounce Do you confess We confess Vultis volumus As in our own Liturgy in private Baptism ' Doest thou in the name of this child c. Will you We will Afterward Pastor Dominus vobiscum Populus cum spiritu tuo ' The Lord be with you The People answer And with thy Spirit c. and this several times Then in the celebration of the Communion Sacerdos sursum corda Populus Habemus ad Dominum Sacerdos Gratias agamus Domino Deo nostro Populus Dignum justum est The Priest note Priest ' Lift up your hearts The People ' We lift them up unto the Lord the very words we use The Priest ' Let us give thanks unto our Lord God The People ' It is meet and right so to do Again in the Lent and on Wednesdays and Fridays in the use of the Letany The People are appointed to answer the same that ours are O God the Father of Heaven The Litany have mercy upon us Spare us O Lord. O Lord deliver us Hear us O Lord and the rest Minister O Lord deal not with us after our sins People Neither reward us after our iniquities Minister Call upon me in the day of trouble People And I will deliver thee and thou shalt glorifie me Minister Assist us O God of our salvation People And for the glory of thy Name sake deliver us and be mercifull to our sins for thy Name sake Minister Lord shew thy mercy upon us Chorus And shew us thy salvation Minister And enter not into judgement with thy servants Chorus For in thy sight shall no man living be justified Then for the other parts of the Service Repetitions of the People Ecclesia tota canat symbolum fidei Let the whole Congregation sing or repeat the Confession of the Faith And for the Psalms and Hymns Hîc Sanctus subjiciatur quòd ubi erunt clerici ab eis canatur Latinè à populo verò Germanicè Alternatim ter utrinque Id verò quod addi solet Dominus Deus Zebaoth Benedictus â Tota Ecclesia communiter canatur ac ideo Germanicè Here let the Hymn Sanctus be added which if there be Clerks they may sing it in Latine but by the People in Dutch their natural Tongue Repeating by course But let it be sung by course three times by both sides And that which is wont to be added namely Lord God of Sabbath and Benedictus let it be repeated or sung by the whole Congregation together in their own Tongue You see by the Premisses not onely that the Peoples bearing a part in the Service is more antient than the Mass-book but also that our very Answers are so and used in other Liturgies than the Mass-book so that we might justly let our Brethren hear how the lye and meer tale would sound in their own ear Psal 12. but their tongues are their own ' and who is Lord over them To the fourth That they would make these Responds and Anthemes to contradict the Preface of the Book Preface Com. Prayer book where 't is said For the preventing the interrupting of the reading of Scripture be cut off Antiphonies Responds Invitatories and such like things as did break the continual course of reading the Scripture It is to be noted that they do not say Interrupting the reading that all Responds c. do interrupt the reading or that they did cut off all but such as did Answ some by their change and pertinency of matter do help the reading To the fifth 5. No warrant That such answering hath no warrant from the Word and so cannot be done in faith but is will-worship First in general If their meaning be that we must have Answ 1 for every thing in Religion an express word they fall in with the Arrians of old as was shewed above and with the Anabaptists now who urge that argument But do thereby condemn the way of reasoning used by our Lord Jesus Christ by his Apostles and by all men who have ever taken it a lawful way from general grounds to collect particular conclusions And indeed to speak properly without this there can be no reasoning at all for that is nothing else Secondly It condemns all the Answ 2 Liturgies and forms or Directories of Gods worship that ever have been in the world in none of which every particular can be found in rule or example in the Word Thirdly It overthrows the very foundation of Answ 3 those that should be drawn out of the Word for seeing there is not there set down any form of publick worship in all the parts of it and in each particular how is it possible that from thence any Liturgy can be drawn if this ground be good that every several must in particular be warranted thence Our Saviour thought otherwise Mar. 9.40 viz. ' That what was not against him was on his part But in particular That there are responds in the publick Answ 2 worship mention'd in Scripture First In particular it would be known by what rule of consequence those who are allowed in Scripture to sing confess and pray altogether for their songs do contain all these may not do it also by parts and turns as the * Neh. 12.24.38 Levites also did both for ease and for solemnity to praise and to give thanks saith the Text ward over against ward And Ezr. 3.11 They sung together by course praising c. Again 1 Pet. 2. 1 Sam. 18.7 The women answer by course by what rule may not the Spouse of Christ the Church and his People who in some sense are called Priests and who are bound to worship him publickly in spirit be permitted orderly to express themselves unto God with their mouthes Next let us come to Examples First in general Examples And for ground we must lay this That solemn and publick thanksgiving is not onely a part of worship but the choicest also of it for He that offereth me praise Psal 50. he honoreth me saith the Lord that is he honoreth me in a special manner Now then Nehemiah set two great companies not of the Priests onely Neh. 12.31 38. but of the Princes and of the People The one went on the right hand c. And vers 38. the other company of them that gave thanks went over against them and I after them and the half of the people upon the wall Namely those that went on the right hand mentioned vers 31. as Tremellius expounds it And in particular to take off the scruple 't is said ' vers 43. That the wives also and children rejoyced so that the joy of Jerusalem was heard even afar off Now is it to be imagined that these companies of the people appointed to praise God the women and children who helped that the joy was heard afar off that these I say spake nothing
Scripture This refers especially to the seventh Article touching Predestination c. whose words in the latter part they are Lastly Ministers are not prohibited absolutely from searching but from that which is curious Answ 5 and beyond sobriety This for the doubtfulness of the Articles The second exception is their erroneousness 2. Error for on this the Brethren insist though under the other covered head of doubtfulness First because it is said Not every deadly sin committed willingly after Baptism Artic. 16. is a sin against the holy Ghost they infer that the Church holds the distinction of venial and deadly sin which is Popish What if the Article speak in the then received language and according to such distinction not owning of it therefore in the sense held by the adversary but using it for the purpose they had in hand viz. that though all sins be deadly of themselves yet seeing some are greater than other grant the worst which they call deadly sin as we usually express a great evil by that word that it is a deadly one as a deadly grief a deadly mischief yet is not every such a sin against the holy Ghost especially when the Church hath in other places so plainly declared her self to the people as in the Homilies Catechism and Common-prayer-book in the last whereof it prescribeth confession of sins to be made twice every day by all the Congregation Now it is not to be thought that every one is guilty of deadly sin every day in the sense expressed so that the people are in no great danger by that expression And the Articles declaring Artic. 11. Artic. 22. that we are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ And that there is none other satisfaction for sin but that offering of Christ alone and damning of all Purgatory Pardons worshipping of Images and Reliques and invocation of Saints do declare they count no sin in it self venial but by the blood of Christ Again Artic. 20. where because 't is said The Church hath power to decree Rites and Ceremonies and authority in controversies of faith Because the Kings declaration and the Act before that say That the Articles must be taken in the literal and grammatical sense they infer ' That if a Convocation declare any thing in the premises they must assent and subscribe in the literal sense or be deprived But I it is not forbidden either by that Act or the Kings Declaration to enquire the literal sense and so to examine them nor 2 are they required by that declaration to subscribe to what a Synod shall conclude in the literal and grammatical sense of such conclusions or Canons but onely to the literal and grammatical sense of the Articles This therefore is a captious inference upon the Declaration and the Act. And so much more are their exceptions against the 34 Article That whosoever through his own private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant unto the Word of God and be ordained by common authority c. But are there not three or four Cautions in it that should defend it from all calumny 1. That these Traditions and Rites must not be repugnant to the Word of God 2. That they be established by common Authority 3. That a man do transgress of his own private judgment And 4. willingly purposely Yea and 5. openly This exception taketh away the obedience to all Church-Laws yea to all Civill Laws they may as well except against subscribing if any such Act were to the sense of this Article applyed to the Laws of the Kingdom As suppose they should be enjoyned to subscribe That whosoever shall through his private judgment willingly and purposely openly break the Laws of the Land which be not repugnant to the Word of God and be ordained by common Authority and to take these words of the Act in the literal and grammatical sense without putting their own private or new sense upon it c. Would not such persons be thought unworthy to have any place in any Common-wealth that should refuse And why then in the Church surely they must be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without yoke and without use and that per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pernitious unto all Societies and men of Belial 3. Artic. 35. Their third exception is against Artic. 35. wherein is required the subscribing to the Book of Homilies as a godly and wholesome doctrine and necessary for these times Against this they object that there are false doctrines or assertions in them First in general subscription to the Homilies is intended by the Church The Homilies how to be understood in Subscription not in so punctual and verbal a degree as is required unto the Articles as appears because the Articles are to be distinctly and severally read and the expressions in them every one assented to the Homilies not so but onely as they agree with the Articles which are the superior rule unto them Not therefore to every expression or sentence no nor doctrine nor assertion if any were contrary to the definitive doctrine of the Articles All men know that there is a greater latitude of expression allowed to popular Sermons as the Homilies are than to Articles And the Brethren would have their Sermons to contain necessary and wholesome doctrine yet perhaps will not be so hardy as to affirm that they may not have uttered some sentences not so true or congruous if exactly scanned or that nullnm unquam verbum emisit eorum quisque quod revocare vellet as he said above And lest there should any inconvenience arise to the people though now the danger is little the Homilies being so much if not too much laid aside the Common-prayer and reading of the Scripture publickly together with preaching according to the Articles are provided as a remedy Yea which is more if one Homily speak less warily in any material point it is corrected in another as in the Homily of Alms-deeds seeming in one passage or so to ascribe some kind of merit unto them though it doth not taking the word properly yet it explaineth it before-hand in another namely in the Homily of Salvation or Justification wherein that doctrine is excellently set forth as also in the Homily of Faith So when in the Homily of Alms Tobith is cited as Scripture not onely the Article doth regulate that expression but every ones Bible also Instructions to Preachers Artic. 1. Ann. 1622. Besides every exhortatory expression must not be called a doctrine or an assertion but that which as a point is purposely insisted on to be maintained of which sort I believe verily the Brethren will never be able to instance in any one out of the Homilies And indeed had they observed the instructions of King James above mentioned viz. That no preacher
a reason is demanded seeing every Lords day is celebrated upon the same account that Easter is viz. the memory of the Resurrection of our Lord. Lastly It is non-sense or worse say these sensible men to require that the people should receive the Sacram. and other Rites thrice a year as implying the Popish Sacraments or else Superstitious ceremonies Antique Answ 1 Crossings c. When the Lord did three times enjoyn his Antient people to appear before him three times in the year Deut. 16.16 Exod. 23.14 and 34.24 with Levit. 23.38 whereof Easter was one yet he did not forbid their free-will-offerings much less do they that make this trine-appearance with an ad minimum and at least More they desire and exhort unto less they will nor permit They dispence not with Gods own invitation who hath set no precise time do exhort the people often in his name and bind them to some frequency if exhortation will not serve 1 Cor. 1. Next They that were not sent to baptize but had Answ 2 work of more necessity and haste their silence must not be construed to a Prohibition Gal. 4. explain'd And when they do reprove those that observed times and days and moneths and years As part of Moses Law obligatory to Christians and upon some opinion of righteousness thereby in derogation to the All-sufficiency of Christs righteousness Gal. 2. chap. 3. chap. 5. 6. 1 Tim. 6. they do no more thereby forbid the observation of times as invitements and advantages unto piety then when they exhort to be rich in good works and lay up for our selves a good foundation that we may lay hold on eternal life Rom. 3. do therefore forbid us to believe that a man is justified by the faith of Jesus Christ and that we are justified freely by his grace through the redemption that is in Jesus Christ Rom. 6. ult but for eternal life it is the gift of God When our Saviour forbad to call any Answ 3 man father upon earth he meant not to confute the Law Matth. 15.4 nor his own reproof of the Pharisees who made all things whereby they might gain to be Corban and so suffered not a man to help his father or his mother from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a fresh mans consequence To conclude That because our Saviour in one sense forbad to swear at all Matth. 5. interpreted upon viz. the Pharisees exposition and dispensation and that whatsoever was more proceeded of evil he ever meant to condemn himself when he added Amen Amen 2 Cor. 1.21 Revel 10.6 which is literally more or the Saints or Angels both which we find to have taken deep oaths upon great occasions is a Quakers Logick Again Such is the frailty of our memories that Answ 4 without some standing memorials we should not seriously mind the things that do belong unto our peace The use of solemn Festivals And such is the hardness of our hearts that unless these times be solemn and therefore can be but seldome for familiaritas parit contemptum we should have little impression of them Hence ever since we read of any instituted Church we find they had their stata tempora not only hebdomadary but yearly also Yea nature did thus much dictate unto the Heathen that besides those days of the week wherein they did some special worship unto their Idols the footsteps whereof remain still in the appellations of them yet they had also their Annua solennia yea and Olympiads also more rare and solemner Now it is not unknown I suppose unto the Brethren that why Easter to be one seeing every Lords day is in memory of the Resurrection It is a question that should have been put first to our Fathers yea our Universal Mother who were more concerned to answer for they have told us Illa autem quae non scripta sed tradita custodimus Aug. ep 118. ad Januar. c. 1. quae quidem toto terrarum orbe observantur datur intelligi vel ab ipsis Apostolis vel plenariis conciliis quorum est in ecclesia saluberrima authoritas commendata atque statuta retineri The antâ—quity of the four solemn Feastivals sicuti quòd domini Passio Resurrectio Ascensio in Coelum Adventus de coelo Sp. Sancti anniversaria solennitate celebrantur That those things which are not written in the Scriptures but kept by tradition and which are observed throughout all Churches we are thereby given to understand that they were instituted and commended unto us either by the Apostles themselves or by some General Councils who have a Soveraign Authority in the Church as the yearly celebration of the Passion and the Resurrection and the Ascension of our Lord and the coming down of the H. Ghost Thus that Father of whom as was noted above out of Calvin we must learn if we would know the certainty of the judgment of Antiquity and of our Mother the Primitive Church And particularly for Easter The same Author gives us to understand Chap. 1. Aug. ib. cap. 7. Nonnullos probabilis quaedam ratio delectavit ut uno certo die per annum quo ipsam coenam Dominus dedit tanquam ad insigniorem commemorationem post cibos offerri accipi liceat corpus sanguis domini That some are of opinion that the body and blood of our Lord should be offered namely by the Minister to the people and received upon one certain day in the year namely that whereon he himself received it which they do on a very probable ground viz. that the commemoration might be the more solemn Which ground holds with us in celebrating the Communion both upon the day that Christ himself did as also upon that whereon we commemorate that action of his whereby he applyed the efficacy of all his sufferings Easter day his Resurrection for he was delivered for our sins and was raised again for our justification We do it therefore upon these daies specially Hom. 4. ult as well as on others more ordinarily viz. That the commemoration might be the more solemn But they aim at the root whilest they strike at one of the branches and are offended at the genus Festival times besides the Sabbath as well as at Easter specially Of which to that of the Antient Church related by S. Austin I shall only add that They are the splendour and outward dignity of our Religion R. Hook Eccles pol. l. 5. § 72. in fine forcible witnesses of antient truth provocations to the exercises of all piety shadows of our endless felicity in Heaven on Earth everlasting Records and Memorials Wherein they which cannot be drawn to hearken to that we teach may only by looking upon what we do in a manner read whatsoever we believe The last thing they object against this Rubrick is a meer calumny and yet they raise a great tragedy upon it
person of Christ and from the continual commemoration of his benefits and from the fervent calling upon his name whereby our faith is nourished there can not be separated an endeavour of perpetual repentance Three chief effects of faith Now these meditation prayers to him and repentance are the three chief effects of faith c. Let the Brethren then cease to quarrel Te Deum as Popish for this doctrine hath been preserved pure in the Popish Church as we saw above out of Zanchy or else confess their own Antichristianism In the answer to the fifth general Exception that is their Arianism and Socinianism Touching their exception in particular against Benedicite or O all ye works of the Lord Benedicite or O all ye works c. bless ye the Lord. It is first to be noted as appears in the Books of King Edw. 6. that this was appointed for Lent onely in the place of Answ 1 Te Deum We praise thee O God but since left indifferent Answ 2 Secondly for the matter of it it contains no other doctrine nor for the order any other method than what is in the 104 and 148 Psalms with something Answ 3 out of the 118 Psalm being a convenient compages of them What the Title is in the Apocrypha needs not to be mention'd here speaking of the Common-prayer-book Answ 4 in which it hath no title As for the reproaches here cast upon it and the holy Martyrs the compilers of the Liturgy who put it in of bungling and Mass-book and belying the Canonical Text because it is said to be the song of the three childr in the furnace Dan. 3. mentioned by Daniel which yet may be well understood to be so as Austin we heard above understood the Book of Wisd and Ecclesiasticus to be called Solomons ob quandam similitudineÌ„ because of a kind of likeness so Ans It is no way probable but that those 3. children did praiâ—e â—od in the midst of the fire which they saw he restrained from hurting of them and might justly take occasion to magnifie God for his Works in the Creatures in giving them such vertues and yet restraining them at his pleasure and so if it were not indeed yet ob quandam similitudinem for some likeness sake it may not be unsitly called so But howsoever who shall compare it will find that it doth in all things follow the pattern of the Psalms above mentioned and so of the Scripture and though Apocryphal yet is a fit form of thanksgiving But as I said the Bunglings and Mass-book and lying we leave them to the father of lies and to those his children that by imitating that Parent in calumny and falshood do merit to be his heirs But yet God in his mercy give them repentance and pardon and according to their Baptism the form whereof they do little less thâ—n blaspheme ' make them the members of Christ the children of God and inheritors of the Kingdom of Heaven SECT IV. The Responds of the People THe fourth exception is against the Responds and Answers of the People to the Minister appointed in the Prayer-Book excepting Amen The Brethren say Fourth Excâ—ption The Respondâ— P. 27 28 n 4. They have no warrant from the Word and are Will-worship nor can be done in Faith That they interrupt the reading contrary to the Preface are taken out of the Mass-Book onely that there are above one hundred of them To which are added the Peoples answering the Confession of sins Creed and every other Verse of the Psalms But they omit the Principal the matter and the use of which anon First for the number Though they may be so many in the whole Number yet are they not all in one service but so divided that they are neither burdensome nor confused To the interrupting of the reading and the Mass-book hath been answered If all were reading where were the Liturgy Nowhere else That they are said to be no where else If they speak of the substance of them argues their want of reading in Antiquity which they would seem to have seriously consulted and of the practice of some in later times Are there not in the ancient Liturgies mentioned by themselves many Responds and Answers of the People Whether those Liturgies be theirs whose names they bear is not the question but ancient they are and the question is whether they had any such answerings of the People which every one by inspection may see they had We will cite but two Witnesses the one Ancient the other Modern The first shall be the Liturgy of Chrysostome How often is repeated besides the Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee O Lord we commend them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord vouchsafe pardon And sometimes longer Responds than any of ours are and the very same in sense as at the Communion The Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us give thanks unto the Lord Liturg. Chrysost Tom. 6. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is meet and right to worship the Father the Son and the Holy Ghost the Trinity of the same and undivided substance And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People for so Chorus is taken also both in the Poets and as we shall see straightway in Neoterick Liturgies Holy holy holy Lord of Sabbath Heaven and Earth are full of thy Glory Hosanna in the highest Blessed be he that cometh in the Name of the Lord Hosanna in the highest And afterward the Priest and the Deacon having uttered their sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People We praise thee we bless thee we give thanks unto thee O Lord and we supplicate unto thee O our God Which are the words much of them of one of the Peoples Responds at the Communion in our Liturgy Lib. Hermaâ—i Archiep. Colon. Reformation The next for I omit other things shall be that notable Liturgy called the Book of the Reformation of Colon compiled by * Vid. Sleidan com lib. 15. Ad Ann. 1543. Against it the Popish party wrote the Antididagma Bucer one of our own Reformers and Melancthon and Pistorius all thorough-Protestants and men of eminency as all know in the Church The Book is so remarkable that it hath ben translated into English the Latine Copy I follow and it is a most usefull piece for all those Ministers that would seriò and in good earnest feed the Flock of God over which the holy Ghost hath made them Overseers In this Common Prayer Book besides the Symphony in Doctrine in some things carped at by the Brethren in our Liturgy of which anon there are several Responds and Answers of the People Not here to insist upon the Answers of the Sureties in Baptism in the name of the child As creditis credimus Answers of the witnesses in Baptism
where there is remarkable miscarriage of the understanding or eminent pravity of the will Seldom is it in such great lapses and as it wâ—re Matth. 4. from the pinacle of the Temple but that his hand is in it who would have cast our Lord and Saviour thence first Satan tempted David to number the people And 2 Chron. 24. Joh. 13. Act. 5. 1 Cor. 7. Satan having now put into the heart of Judas to betray him And Why hath Satan filled thy heart to lie to the holy Ghost Again Lest Satan tempt you for your incontinency Hence in great civil crimes among our selves the form of Indictment runs That such an one moved by the instigation of the Devil c. committed this or that Quommodo Deus Pater genuit filium veritatem Aug. sic diabolus lapsus genuit quasi filium mendacium As God saith he the Father begat the Son who is Truth so Satan being fallen hath begotten as it were his son also which is Falshood for he is a lyer Matth. 13. and the father of it The enemy then that sows these Tares is the devil SECT 3. Outward Causes THe outward causes of my wandring were answerable unto all the points of Latitude before me behind me on the right hand and on the left First 1. Before Before me the seeming fairness of the way and the appearing straitness of the steps of those who walked in it And indeed had the one been such as the Map described and the other such as those who went out of Hierusalem in the simplicity of their hearts 2 Sam. 15.11 though to as ill an action or those that at the first were such had they continued so it might have been a temptation still as it was then malle errare cum Platone to choose Cic. namely almost to wander with so good company rather than to keep path with other men 2. Behind Again Behind me The dark rugged and new-cast ways that some iron-shod cattel had both marred and stumbled in Who seem'd to verifie that Q Curtius l. 8. non longè ab initio Male humanis ingeniis natura he should have said corrupta consuluit quòd plerunque non futura sed transacta perpendimus That is Nature in some men hath set their wits awry in that for the most part they weigh not their future but their by-past actions Now the former seemed to decline those paths Again on the right-hand 3. On the right hand The success afterward of the one Providence it self seeming to pronounce for them and that after solemn appeal thereunto of both sides And on the left-hand 4. On the left the dysasters and calamities of the other See the several Declarations of the Lords and Commons especially the Speeches of Mr. Cromwel to both H. H. representing it as fatal to all that espoused that Cause and Party wherein I forgat * Eccles 7.17 Isa 8.10 Ezek. 14.4 5. that There is a just man that perisheth in his righteousness and there is a wicked man that prolongeth his days in his iniquity That when we are directed to the Law and to the Testimony if we come before God with an idol and appeal of another designment in our hearts the Lord may answer according to our own hearts And lastly that sometimes * His Majesties Letter to Gen. Monk from Breda Apr. 4. 1660. Eccles 5.12 13. 5. Other Appendixes God hath encreased the confusion by giving all the success that hath been desired and brought that to pass without effect which the designers have proposed as the best means to settle and compose the Nation 'T is not therefore always true Victrix causa Deo placuit for ' I have seen riches kept for the hurt of the owner saith Solomon And He begetteth a son and there is nothing in his hand 5. Add hereunto Engagements of acquaintance and otherwise unto persons of that party and such appendixes Which like smaller Rillets to the Stream though the wheel would have gone without them yet did quicken and accellerate the motion SECT 4. Inward Causes 4. BUt when all is said that will be found true Every man when he is tempted Jam. 1. is drawn away of his own concupiscence and enticed for God he tempteth no man properly And as touching Satan he indeed filled the heart of Ananias to lie to the holy Ghost Act. 5. but the fault is laid on the man himself Why hath Satan filled thine heart And for motives from without whether things or men it excused neither Judas nor the Jews Act. 4. Joh. 13.1 that Gods counsel Satans motion Cesars terror and other things concurred unto Christs betraying The reason is because Gods decree of events constreins no mans will nor prompts his reason to use unlawful means Job 13.7 Jam. 4. 1 Joh. 5. He does not need our lie or sin The devil if we resist him will flee from us And if we have faith and grace within we shall overcome the world without SECT V. More particular Causes but common to both Controversies BUt to come unto particulars And though several might here be named yet a few shall serve and such as tend most to admonition And first that which the Apostle makes first in these kind of lapses 1 Ungroundedness 2. Conceitedness A young Scholar as Mr. Tindal reads it whether in years or judgment if he be in the Ministery will be apt to a second fault 1 Tim. 3.6 namely to be puffed up and so fall into the snare and condemnation of the devil 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into his sin to wit of Apostasie and sedition against God and his Church as the Apostle hath it And again in the same Epistle chap. 6.4 speaking of an Heterodox Teacher he puts them both together in one word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear both and says So in the Margin He is a fool and proud or proud knowing nothing Now we know pride goes before a fall Prov. 16.18 and objects us unto temptation and opinions Quis his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Aug. de Utilitate credendi cap. 1. etiam nonnullorum in Scholâ doctorum hominum disputationibus superbus garulus qualem me tunc illi invenerunt Who would not have been perswaded by their promises especially the mind of a young man thirsty for truth and by the disputations of some men learned in the Schools made proud and prating such a one as they then found me to be saith St. Austin I refuse not so great a president If objects then unto temptations of opinions and that in Gods just judgment for He resists the proud Jam. 4. And in his great mercy Aug. de Civit. lib. 14. cap. 13. Salubriùs enim Petrus sibi displicuit quando flevit quà m sibi placuit quando presumsit For
he maketh little of to the Romans the times and persons differed The Colossians and Galatians had been long in the saith and now put a righteousness and a necessity in those observations The Romans were but weak in the faith and observed those things as religious exercises which yet they might have more conscience of than was requisite but out of weakness onely not out of conceitedness or carnal wisdom So here Effectual course was to be taken to draw off the minds of the people from the opinion they then had of the Bishop of Rome which now being effected we must take heed we go not to the other extreme by continuing of that prayer to alienate more and more those amongst us affected to him from our publick service which the Act against Recusancy not then made doth oblige them to frequent Hence both the precept of King James Act against Recusancy prohibiting bitter invectives and undiscreet railing speeches against the persons of either Papists or Puritans Directions for Preachers anno 1622. Art 5. Dr. Ushâ—r And the practice of those in Ireland related in my hearing by the late Lord Primate not to inveigh against Popery it self but as the Kings words are modestly and gravely when they are occasioned by the Text of Scripture free both the Doctrine and Discipline of the Church of England from the aspersion of either Except 6 To that Exception they have against three Prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Family Additions of Prayers c. onely because not confirmed by Parliament and therefore not to be used without danger of Law In the Reply to the sixth general Exception hath been answered above To the seventh Exception That whereas the Preface of the Common-prayer-book saith That things uncertain vain and superstitious be cut off and nothing ordained to be read Preface Common-prayer but the very pure Word of God the holy Scripture or that which is evidently grounded on the Except 7 same And that the Collects for Christmas day and Whitsunday say That Christs was born on this day and that the Holy Ghost descended as on the other viz. Whitsunday and these to be read seven days after They say first Pag. 29. n. 7. On what Scripture is it evidently grounded that Christ was born on this very day As also that the Holy Ghost descended on that day seeing it is a moveable Feast and that therefore it is gross lying to Answ 1 God and horrible abusing of God in Prayer First we must distinguish betwixt things and the circumstance of them which are especially Time and Place No thing that is no matter of Doctrine or point of Worship requisite to edification in faith and holiness is appointed to be read but out of the very pure Word of God or that which is evidently grounded on the same But as for circumstances of times or names of places they are not either Doctrine of Faith or Matter of the Worship but Appendixes which vary not the substance of the Book 2. In particular Collect for Christmas day On Christmas day they appoint these words ' O God who hast given thy Son this day to be born c. First they do not say as the Brethren unfaithfully relate it this very day then indeed it might have been doubtfull but this day which admits a latitude and doth not binde the understanding to that very day it is sufficient if it be so commonly conceived and taken Aug. Ep. 23. ad Bonif. Saepe ita loquimur ut pascha propinquante dicamus crastinam vel perendinam Domini passionem cum ille ante tam multos annos passus sit Nempe ipso die dominico dicimus hod è Dominus resurrexit cum ex quo resurrexit tot anni transierunt Cur nemo tam ineptus est ut nos ita loquentes arguat esse mentitos nisi quia istos dies secundum illorum quibus haec gesta sunt similitudinem nuncupamus ut dicatur ipse dies qui non est ipse sed revolutione temporis similis ejus Thus we often speak saith the Father that when Easter is coming we say to morrow or two days off is the passion Good Friday so on the Lords day we say the Lord rose to day whereas so many years are passed since wherefore is no man so foolish as to say we lye the Brethrens words because we call those days so by way of similitude and likeness to those wherein such things were done No lye then if we say this day or as this day in Austins judgement but onely in the opinion of those whose like for folly had not then been Again Aug. Januar. Epist 119. c. 1. they might remember that even Antiquity did not celebrate it as an Article of Faith Noveris diem natalis Domini non in Sacramento celebrari sed tantum in memoriam revocari quòd natus sit Thou shalt know saith S. Austin that the day of Christs birth is not celebrated as a Sacrament but onely as a memorial that he was born And therefore needed not such exactness in the very day Thirdly the Church of England in saying this day followed the steps of Antiquity which did so account Nam ille Joh. Baptista natus est sicut tradit Ecclesia octavo calendas julias cùm jam incipiunt dies minui Dominus autem natus octavo calendas Januarias Aug. in Ps 132. prope fin Vid. ut de Temp. Serm. 12. quando jam dies incipiunt crescere For he John Baptist saith the Father was born according as the Church hath delivered it on the eighth of the Calends of July that is the twenty fourth of June when the days now begin to shorten but our Lord on the eighth of the Calends of January that is Decemb. 25. for the Calends must be reckoned backward beginning at the first day of the following moneth when the days now begin to lengthen Collect for Whitsunday Fourthly Touching that of Whitsunday they do not say this day as on the Nativity but as on this day noting as S. Austin said above not a Sacrament but a commemoration onely As on this day which is as much as if the Church had said The memory of this benefit we celebrate on this day as if it had been done therein Which is evident to be the Churches meaning because it needed not the Brethrens tuition to make them understand that Whitsunday is a moveable Feast falling sometimes sooner sometimes later Repeating the Collect seven days To the last of repeating the Collect for these days seven days after as if this were a gross lying to God and horrible abusing of God in prayer I might answer onely that which was said above to the like exception In answer to their exception against the matter of the Artic. n. 6. of not changing the Qu. name into the Kings it foams out their
the Church of Corinth And we know that Diotrephes exercised his Government with such insolency that he cast out whom he would 3 Epist John vers 9 â— Cor. 11. admitted whom he would opposed the Apostle John himself yet no news of Separation And all this which much excuseth our Churches even whilest the Church was as it were a Virgin and newly espoused to Christ and in the midst of company viz. the Heathen and under the Rod of Persecution and the Apostle yet living what Degeneration followed we know And yet those that then separated are noted with the highest characters of Heresie and Sedition that can be which leads me to the next the primitive Churches SECT IV. The Primitive Churches TOuching which I shall produce onely a witness or two whereof the first shall be Cyprian a man of rare sanctity who preserved the integrity of his conscience with the loss of his life yet a severe enemy to Separation First He acknowledgeth the corrupt mixtures of the Churches of his time and place and acknowledgeth the just hand of God in the Persecutions of those times for it His words are Studebant augendo patrimonio singuli Cypr. Serm. de lapsis 5. prope ab initio obliti quid credentes aut sub Apostolis antefecissent aut semper facere deberent insatiabili cupiditatis ardore ampliandis facultatibus incubabant non in sacerdotibus religio devota non in ministeriis fides integra non in operibus misericordia non in moribus disciplina Corrupta barba in viris in foeminis formafucata adulterati post Dei manus oculi capilli mendacio colorati ad decipienda corda simplicium callidae fraudes circumveniendis fratribus subdolae voluntates Jungere cum infidel bus vinculum matrimonii prostituere cum gentilibus membra Christi Non jurare tantum temere sed ad hoc etiam pejerare Praepositos superbo tumore contemnere venenato sibi ore maledicere odiis pertinacibus invicem dissidere Episcopi plurimi quos ornamento esse oportet caeteris exemplo divina procuratione contemptâ procuratores rerum seculorum fieri derelictâ cathedrâ plebe desertâ per alienas provincias oberrantes negotiationis quaestuosae nundinas aucupari Esurientibus in Ecclesia fratribus habere argentum largiter velle fundos insidiosis fraudibus rapere usuris multiplicantibus foenus augere Quid non perpeti tales pro peccatis ejusmodi mereremur 1. The state of the primitive Church before Persecution in Cyprians time That is Every one set their minds to increase their means and forgetting what Beleevers either did in the Apostles times or should do at all times they felt themselves with an incredible thirst of covetousness to increase their estates No serious Religion in the Ministers no faithfulness in discharge of their places no Mercy in Works no Discipline in Manners Men through pride new-fangled their beards Among the women the face was painted Their eye-brows after God had done his work adulterated with colours Crafty plots devised to deceive men in bargaining that meant plainly Cunning shifts to circumvent their brethren The marriage bond entred into with Infidels and the Members of Christ prostituted unto the Heathen Not only was there swearing rashly but moreover forswearing The Governors with swelling pride contemned and with a venomed tongue reviled The Bishops and Ministers who should be both an ornament to the rest and an example they neglecting their Spiritual Work their Seats their People flew up and down the Countreys to Fairs and Markets for Gains sake When the Brethren were empty with poverty and hungry they would have full Bags they studied to catch by fraud and force Lands and Livings Use upon Use to increase their Principal We that were such for such Sins what did we not deserve Thus far he as to the first point of corruptions in the Church 2. Bâ—â— no Seâ—â—â—â—n 2. Next for his distance from Separation notwithstanding all this Various are the Allegations that might be brought out of him I shall mention one or two Si videntur in Ecclesia esse zizania non tamen impediri debet aut fides aut charitas nostra 〈◊〉 pâ—t 3. 〈◊〉 ut quoniam zizania esse in Ecclesia cernimus ipsi de Ecclesia recedamus nobis imò laborandum est uâ— frumentum esse possimus c. i. e. It should not hurt our Faith and Charity that we see Tares in the Church so as that we should depart from the Church but we must labour that we our selves be Wheat Again elsewhere Quantus arrogantiae tumor est â—â—b 4. Ep. â— pâ—â—pe sinem quanta humilitatis lenitatis oblivio à rrogantiae suae quanta jactatio ut quis aut audeat aut facere posse se credat quod nec Apostolis concessit Dominus ut zizania à frumento putet se posse discernere aut quasi ipsi paleam ferre aream purgare concessum sit paleas à tritico conetur separare cum que Apostolus dicat In domo autem magnâ non solum vasa aurea sunt argentea sed lignea fictiliae aurea argoâ—tea vasa videatur eligere lignea verò fictilia conterere abjicere Cùm non nisi die Domini vasa lignea divini ardoris incendio concrementur sictilia ab eo cui data est ferrea virga frangantur That is How great a swelling of pride is it how great forgetfulness of humility and gentleness how great a boasting of their arrogancy that any man should dare or beleeve that he can do that which was not granted no not to the Apostles to do namely That a man should think that he is able to separate the Tares from the Wheat or as if it were given to him to carry out the chaff and to purge the Lords floor and so endeavor to separate the chaff from the wheat And whereas the Apostle saith But in a great house there are not onely Vessels of Gold and of Silver 2 Tim. 2. but also of Wood and of Clay he would seem to select the golden and silver ones but to contemn and cast away the wooden ones and those of clay whereas those of wood are not to be burnt but in the Day of the Lord by the flame of divine scorching and those of clay to be broken by him to whom is given a Rod of Iron Thus far Cyprian The other witness both to the mixtures of Church Assemblies and to the opposition of Separation notwithstanding it is Saint Austin who as he wrote whole Volumes on this Argument so for the first 1. Corruptions of the Church in S. Austins time Epist 64. namely the Corruptions of the Members of the Church we have him often among the rest In an Epistle unto Aurelius where he thus writeth Multas carnales foeditates aegritudines quas Africana Ecclesia in multis patitur in paucis gemit consiliorum gravitate tua possit
purpose among them and yet if it may be How there may be Conversion in a Schismatical Assembly yet it is by that Doctrine and Worship which they had in this Church and have abused unto Separation as Austin once of the Donatists Quasi vero ex hoc generet unde separata est non ex hoc unde conjuncta est Aug. de Bapt. contr Donat. lib. 3. cap. 10. Separata est enim à vinculo charitatis pacis sed adjuncta est in uno Baptismate Itaque est una Ecclesia quae sola Catholica nominatur quicquid suum habet in Communionibus diversorum à sua communitate separatis per hoc quod suum in eis habet IPSA utique generat non ILLAE As if saith he those Assemblies did convert as they are separated and not as they are conjoyned They are separated from the bond of charity and peace with the Church but they are joyned in one Baptism and so in the other Sacrament and Administration of the Word Therefore there is one Church which onely is called Catholick and whatsoever it hath in the Assemblies of those that are separate from its Communion by THAT which it hath of its own in those Companies IT doth beget and generate A Summary of the former Arguments and not THEY Thus he most truly But as I said seeing Conversion is acknowledged by them to be true and frequent in the Church of England seeing it is rare if at all among the Separation seeing if it be 't is by vertue of what they have had from this Church seeing the fruits are fruits of the Flesh and not of the Spirit that grow most among them as such and that of the worst kinde also 1. Against separate Assemblies as we saw before And the Apostle reckons fornications which I have known some among them to defend under the notion of plurality of wives variance hatred heresies seditions Gal. 5. among those works And our own experience in this Nation of late daies hath abundantly lessened us Seeing I say this Church is their Parent and the Ministers of it their Fathers in the Lord 1 Cor. 4.15 as the Apostle saith of himself to a Church that cast him off as these do them And lastly Seeing they do so vilifie though some of them gives good words with their mouth as the Psalmist speaks yet they curse with their heart that is Apol. Narrat pag. 6. Psal 62.4 they labour the division and ruine of it let them remember that Hee that curseth his Father Prov. 30. and chaseth away his Mother the Crows of the vallies shall pick out his eyes as they have done the eyes of some that way of late Isa 45.10 For woe unto him that saith unto his Father what begettest thou or to the Woman Ephes 6.12 what hast thou brought forth There are spiritual wickednesses Those that said unto their Brethren stand off Isa 65.5 I am holier than thou were a smoak in the Lords nostrils all the day Our Lord and Saviour declined those Separatists for that may be the Etymology of the word Pharisee Mat. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separavit Luke 18.9.14 as we saw above and did eat with the Publicans and Sinners And the Penitent one of them went down to his house justified rather than the other I have insisted the longer upon this point the matter and members of the Assemblies first because in nature it is primum essentiae constitutionis principium the first thing in every being as also because the adversaries do say it is Fundi nostri calamitas prima praecipua ex qua plerasque alias oriundas crederem i. e. Robins Apol. pro separat cap. 12. p. m. 92. The main calamity of our Church the first and chief from whence they beleeve most of the other corruptions do arise To which I have also adjoyned discourse touching the form of it also namely its covenanting with the Lord in the professing and owning the Covenant of Grace both in Baptism and at riper years at Confirmation before admission to full Communion in the Holy Sacrament that so it might appear that the whole Essence of this Church is sound the causes constitutive viz. the matter and form of it being so I shut up this touching the Assemblies and our experience of the presence of God in them notwithstanding whatsoever matter and mixtures of them with that of Mr. Brightman Brightman in Apoc. 3.20 touched in part above to the Separation of his time Quamobrem redite ad unitatem Ecclesiae quae vos genuit aluit si fugiatis hunc Christum qui cum Electis in nostris coetibus coenat ac eos vicissim excipit profecto nusquam invenietis Wherefore saith he Return ye again into the Unity of that Church which hath both begotten and bred you up If ye flee from this Christ who doth sup with his Elect ones in our Assemblies and again receiveth and entertaineth them assure your selves you shall finde him no where Thus Mr. Brightman A man otherwise not over zealous for the Church of England And thus I have done with the first three things considerable in the Church and offences which have been occasions of separation to Independency namely the Doctrine the Worship and the Assemblie CHAP. VII Of Discipline 4. Cause of Separation Discipline I Come now unto the fourth to wit the Discipline wherein I shall indeavour brevity because of the former largeness and because the Main is already dispatched First Therefore to the persons wee deal against 1. The persons for Discipline Buc. in Zeph. 3. 20. pag. ult then to the thing it self for the former Certè ab Amicâ fraternâ admonitione incipiendum est hac pretermissa de excommunicatione quaeritari plusquam Pharisaicum est ne dicam Satanicum saith Bucer that is Certainly man ought in Discipline to begin at loving and brotherly admonition if this be neglected to complain of the want of Excommunication and Discipline is more than Pharisaical that I say not Satanical Thus hee Now with those that depart for want of Discipline they shoot with white powder as they say and the Bolt comes before the Thunder they separate and excommunicate the whole Assembly before they see if they can reform it 2. The Matter Secondly For the matter it self And first for the thing then for the manner and persons that have executed it For the thing There is in the Church of England as much Discipline both in Law and execution before Late-times as is usually executable in so great a body either by the Laws of the Common Wealth or the Canons of the Church Civil Laws in a Church are Church-Laws and seeing Church and Common Wealth are incorporated into one as was that first Church of God the Jewish seeing the work is done in the whole body for the preservation of its being and purity what