1538. p. 283. The summe is he distinguisheth betwixt miscarriage by errour ignorance and negligence which he acknowledgeth and the Lords correction of him for it and wilful guilt and intentional mischief which he denyeth to have been in that affair but retracting and lamenting we have him in the former Adde to these Mr. Ridley Bishop Bishop Ridley of Lond and one of the Learnedest of the Martyrs in Q. Marys time Whom his Answer to the Q. Commissioners April 2. 1554. hath these words His notable expression and protestation of Liberty to Retract These things I do rather recite at this present because it may happen to some of you hereafter as in times past it hath done unto me God may open it unto you in time to come Therefore I b] Fox Act and Mon. in Q. Mary protest here publickly that it may be lawful for me to adde or diminish whatsoever shall seem hereafter more convenient and meet for the purpose through more sound judgement better deliberation and more exact tryal of every particular thing Nay even Bellarmine himself that wrote against all Errants of his time whether real or imagined as if himself had been without errour and whom our c] Contro 1. Epist Dedic ad D. Cecil Whitaker styleth Virum sanè doctum ingenio foelicem judicio subtili lectione multiplici praeditum and to whom being a Cardinal and a Pillar it might be scandalous to alter any thing Yet he hath also the Recognition of his Works wherein he retracts several things he had formerly asserted Bellarmine and this formally Not to insist on his retractations real and in effect who whilest he writes for Recognit oper prefix Editionibus recent Cynthius aurem vellit admonuit undermines the main foundations of his own cause as might be shewn Yea and the five Independent Br. themselves that I may have them the more exorable Judges do profess and say In a jealousie of our selves Independents Apologetic Narrat p 11. we kept this reserve to alter and retract though not lightly whatever should be discovered to be taken up out of a misunderstanding of the rule c. Now Coronidis loco to set a Crown with the conclusion upon the ingenuity of the former Company His late Majesty We have His Royal Majesty our late Soveraign condescending unto Retractations yea even once and again We must saith he without endeavouring to excuse that Kings Answ to the Remonstr of May 19. 42. p. 10. which in truth was an errour Our going to the House of Commons Again elsewhere having spoken of his consenting to the deposition of Episcopal Government in Scotland he saith If any shall impute My yielding to them as My failing and sin I can easily acknowledge it c. Icon Basilic Medit. 17. p. 156. Seeing therefore imperfection and obnoxiousness unto errour is not only as the shadow to this body of death always following of it but also that the best and wisest of men in all Ages have judged it their parts to retract and denie their former judgements if found erroneous I shall conclude this first point touching the right causes and instances of Retractations with that of the great example in this kind so often quoted n] Aug. de Dono perseverantiae cap. 21. Bonae quippe spei est homo si eum sic proficientem dies ultimus vitae hujus invenerit ut adjiciantur ei quae proficienti defuerunt perficiendus quà m puniendus potiùs judicetur There is good hope of that man saith he whom the last day of his life shall find going forward in the pursuit of truth that there may be added to the thriving man what he yet wants and he may be counted worthy rather to be perfected then punished CHAP. II. How farre only the Authour declined how he behaved himself therein and what awakened him unto recovery Sect. I. How far the Authour lapsed in the Church Affairs IT follows next to represent in short how far only I proceeded in my lapse what was my carriage therein and by what means it pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparks of light for my arising Of the first 1 Sam. 2. Psal 37. There is a promise that God will keep the feet of his Saints so that though they fall they shall not be cast off for the Lord will put under his hand And that they shall hear a voice behind them Isa 30. saying this is the way walk in it when they turn to the right hand and when they turn to the left according to that of the wise man Eccles 5. ult He that feareth God namely in sincerity shall come out of them all 1 Joh. 3. chap. 5. For he that is born of God cannot sin to wit that sin unto death and of final Apostacy The reason is first his seed remaineth in him Job 19. even the root of the matter as Job speaks And then again 1 Pet. 1. he is kept by the power of God through faith unto salvation as S. Peter uttereth it All which like as we have heard Psal 48. so have we seen in the City of the Lord of Hosts in the City of our God the Church that God will establish it for ever Matth. 16. so that the gates of Hell shall not for ever prevail against it For at my receding from the Church the many Conflicts of my spirit brought forth this protestation at my very first * At Colch Apr. 15. 1644. Artic. 3. admission into that Company The Authors protestation atentring into Indepency Which he noteth not as owning every expression in it but as to evidence his opposition even then to Separation viz. Causes and Motives of my present motion First Of coming off from the way I have been in 1. Negatively what they are not Not because the Congregations of England are all false Churches and the Ministers false ones and the Ordinances none For I conceive first that where any number of visible Christians have chosen expresly or by consent a fit Pastor and joyn in spirit with him and one with another in the things of God according to his Word though there be no express Covenant nor Separation from the multitude for want of light in these things they become a true Church they having thereby all the essential◠of one Secondly where God ordinarily and plentifully works to edification there must be something of a Church for he is not ordinarily present to edification but in his house 2. Positively what they were namely an apprehension of more purity in Assemblies and Ordinances Secondly Under what condition I desire to be taken on scil of a profession 1. Of my acknowledgement of the Authority of Magistracy over all persons in Civil Causes 2. In Church matters for the point of publick exercise so as not to raise tumults and by force to obtain the exercise of Religion 3. Of my
crediderint quà m fecerunt à nobis divortium Vnde haec fides An non ex praedicatione in nostra Ecclesia nunquid autem praedicare quis potest nisi mittatur Rom. 10.13 Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt cujus vim divinam in cordibus sentiunt c. Are they ashamed saith he to sit down there where they see Christ is not ashamed Will they be holier and purer than he But why do they not convince themselves by their own experience They cannot deny but that they did beleeve in Christ before they made this divorce from us Whence had they their Faith Was it not by the preaching in our Church But can any man preach except he be sent Rom. 10.13 Why do they therefore so perversly despise the Word for some defect supposed in the outward Call the heavenly force whereof they feel upon their hearts What he there immediately adds Object Etiamsi fructus iste non magis culpa liberat depravationes nostras quà m vera proles adulterium That is Resp Notwithstanding this fruit of conversion doth no more excuse our Corruptions he means in Church Government especially than a true Childe doth Adultery This passage was both inconsiderately and as it implyed untruly spoken Inconsiderate it was for the Separation against whom he there writes do acknowledge That they had their Faith and Grace indeed in the Church of England but according to his own expression Jo. Robins Apol. for Separation cap. 12. p. m. 94. that did no more excuse the Church or prove it to be a true Church than a true Childe doth excuse Adultery or prove that the Woman is a true Wife They retort his own Metaphor upon him But again it was an unproper similitude and untrue in the implication of it for it implieth That there may be a true Conversion where there is no Church as there may be a true birth where there is no wedlock But we must remember That Christ doth not stand in relation to a Church In what relation Christ stands unto his Church as a man doth unto a woman by conjunction of whom there issues a natural birth whether their meeting be matrimonial or no God therein operating according to that course which he hath setled in Nature without respect unto his positive Law in that case provided but Christ stands in relation to his Church as a Husband to the Wife in spiritual and legitimate Matrimony the bond whereof is the Covenant of Grace according to that of the Apostle I have espoused you as a chaste Virgin unto Christ 2 Cor. 11.2 And again Ephes 5.23 The Husband is the head of the Wife even as Christ is the head of the Church wherein he implies that he is the Husband also Now the Childe is not the Husbands unless begotten in Matrimony To imply therefore That there may be Conversion by those who are no Church were to make as it were the Spouse of Christ an Harlot a thing horrid to imagine But to return to our Evidence from the Fruits of our Church and Ordinances There is a demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from effects if they be so properly and not consequences accidentally onely which I say to prevent that crambe non saepius cocta and why was it not so of late when great proof was taken from success and issues careat successibus opto c. To this therefore we may add those speeches both of our Saviour and our Apostle in this way of reasoning from the proper effects unto the causes You shall know them by their FRUITS Mat. 7.16 saith our Saviour Do men gather Figs of Thorns 1 Cor. 9.2 or Grapes of Thistles And the Apostle If I be not an Apostle unto others yet doubtless I am unto you for the seal of my Apostleship are ye in the Lord That is Your Conversion proves me a true Minister of Christ Gal. 3.2 And elsewhere This onely would I learn of you Received you the Spirit by the works of the Law or by the hearing of Faith It was good consequence in our Saviours and S. Pauls Logick to prove a true Church and Ministry by the effect of Conversion and why not in ours On the contrary the Assemblies of the Separation 1. None or rare conversion in the Separation Independency Anabaptism First negatively No conversion is found or rarely in them from prophaneness to grace but it is confessed by themselves Salvificam fidem veram pietatem multorum cordibus in Ecclesia Anglicana Robins Apol. cap. 12. p. m. 93. per Evangelii praedicationem ingenerari foveri absit ut vel negemus nos vel non eo nomine ingentes gratias Deo opt max. NOSTRUM ipsorum aliorum respectu debitas fateamur God forbid saith Mr. Robinson of whom we may well say Contr. Parmen l. 1. cap. 1. as Austin once of Tichonius viz. ' That he was a man acri ingenio praeditum uberi eloquio sed tamen Donatista i. e. endued with a sharp wit and good utterance but yet a Donatist a Separatist God forbid saith he that we should deny but that saving Faith and true Piety is both generated and maintained by the preaching of the Gospel in the Church of England yea we give most vehement thanks to the great and gracious God in this respect both for OUR SELVES and others They are generally converted before they fall to those ways and have an actual sense of Religion upon them Habitual Conversion for their habitual Conversion was in their Baptism and in their relation to the profession of Faith under which they were born upon which ground they have a right unto Baptism as we saw above out of Calvin Epist 285. Secondly Positively There grow such sowre Grapes 2. The sowre grapes of Separation such Rents Contentions loose practices especially these three noted above out of Bucer Pride Contempt of others and Opinions Add also what my self by long and much experience have observed of which above Whose Prayers are oft-times Prefaces to other matters as our Saviour hath it Mat. 23.14 Not but that there are such among us also but yet as the Lord noteth A proselyte unto such persons becomes twofold the Childe of Hell more than he was before Vers 15. as adding and colouring his corruptions with Religion and yet perhaps himself not seeing his hypocrisie as he did clearly see his prophaneness and his danger before They indeed do neither enter into the Kingdom of God themselves that is the Church nor suffer others to abide quiet in it Vers 13. as our Saviour in the same place And may in this be compared unto Beggars that steal the children of others and carry them about as their own Object Answ To conclude this point then Seeing Conversion is fully and plentifully had in the Church of England seeing it cannot be shewed to any
for use that without it the Churches could not be preserved neither in Truth nor Vnity And though Hierome seem to imply that there was some times when the Churches were governed without it yet unless hee mean the time of the Apostles who were themselves instead of it no time by his own words can be assigned when the Church either could or did want it neither doth hee name any certain time or alledge any Author as hee useth to do in case of History neither under correction of men of larger reading do I beleeve hee could Seeing it is evident in the Ecclesiastical History and by the Monuments of the most Antient Writers that Episcopacy was contiguous with the Apostles time as appears by Ignatius Policarpus Vide Eus Hist Hieron de Scriptorib Ecclesiast Clemens Irenaeus and others Whereas Hierome lived in the fourth Century above three hundred years after Christ 'T is true St. Austin that mirrour of Modesty and Humility writing unto this same Hierome when hee had received some contemptuous expressions from him as I said before Aug. ad Hieron Epist. 19. that Father was a little high in answer to him saith Quanquam enim secundum honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major sit Object tamen in multis rebus Augustinus Hieronymo minor est Although saith hee according to titles of honour which now the USE of the Church hath obtained Episcopacy be superiour to Presbytery yet in many things Austin is inferiour to Hierome Answ Hee saith it is by use of the Church that Episcopacy is above Presbytery but hee speaketh of the difference of names and tiles implying that in the Scripture they have often all one name Epist ad Evagrium as Hierome had proved in that Commentary upon the first of Titus and elsewhere but doth not deny nor imply that the Office was the same Again hee saith the Use of the Church now this Use may be as antient as the Apostles Lastly Hee knew with whom hee was dealing and on purpose composed his expression to the qualifying of Jerome Vide Epist ad Hieron 15. as appears in his other Epistles to him hee doth not dispute ex professo this point Cyprian the antient of them both in the place now cited carries it very far for the dignity of Episcopacy â—â—pr lib. 1. Ep. 3. and the eminency of one both in Place and Authority Having proved by many examples the preheminency of place and duty of Obedience by the Scripture given to the High Priests among the Jews applying to the Bishop in a Christian Church hee saith Cum haec tanta ac talia multa alia exempla praecedant quibus Sacerdotalis autoritas potestas divina dignatione firmatur quales putas esse eos qui Sacerdotum hostes contra Ecclesiam Catholicam rebelles nec praemonentis Domini comminatione nec futuri judicii ultione terrentur Neque enim aliundè haereses abortae sunt aut nata sunt schismata quà m inde quod Sacerdoti Dei non obtempetatur nec UNUS in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas universa nemo adversum Sacerdotum Collegium quicquam moneret nemo post divinum judicium post populi suffragium post Co-episcoporum consensum judicem se non jam Episcopi sed Dei faceret nemo dissidio unitatis Christi Ecclesiam scinderet that is Seeing these so great such and so many other examples have gone before by which the authority and power of the Priestly dignity is confirmed by Gods institution what kind of men do you think them who being enemies of the Priesthood and rebels against the Catholick Church are neither terrified by Gods threatnings nor yet with fear of the judgement to come For from no other cause do Heresies arise nor Factions in the Church have their beginning than from hence that there is not given obedience to the Priest of God hee means the Bishop as the words following will shew neither is considered that for the time there is but One Priest namely chief that ought to be in the Church of God and for the time but one Judge in the stead of Christ To whom according to the Doctrine of Christ did the whole Brother-hood give obedience no man would move any thing against the Colledge of Priests by whom the Bishops was chosen no man would make himself Judge not now of the Bishop but of God himself after that hee hath been chosen by the Divine Judgement by the suffrage of the people desired and by the consent of other Bishops confirmed I urge this Testimony being very antient Cyprian lived about the year 250. to shew the judgement of Antiquity touching Episcopacy namely the Institution Use and End of it viz. preservation of Truth and Peace in the Church as wee saw before out of St. Hierome Spurâ—ous testimonies though grayer-headed I pass not at Yea and Hieron himself elsewhere doth imply that a Bishop might ordain which a Presbyter could not do Quid enim facit exceptâ ordinatione Hieron Epist ad Evagr. Tom. 3. Episcopus quod Presbyter non facit that is what doth a Bishop do except Ordination which a Presbyter doth not thus hee but Ordination carries with it some Superiour jurisdiction Since my writing of this De Evangel Ministerium gradib cap. 23. I have consulted what Savania hath observed upon this place of Hierome on Tit. 1.5 against Beza and finde that his cogitations are the same much-what with mine as indeed it is obvious to any one considering of it neither do I see cause to alter them Savania Beza for any thing I finde in Beza his reply unto them whose judgement in this point wee shall hear anon out of the same writing And so I dismiss the Testimony from Antiquity Proceed wee now to the Judgement of the Reformed Churches expressed by their chief Writers and even those who have erected another Government Calvin the supposed Parent of Presbytery 1. The Reformed Christian Churches Judgement of Episcopacy but hee was onely the foster Father for Farel and Viret had before him ejected Episcopacy at Geneva or rather the Bishop hee the ground being as it were vacant raised Presbytery or rather ripened it in the room thereof Hee first argues the right of Episcopacy for the substance of it from Nature it self Calvin 1. Hoc natura dictat Unum ex singulis Collegiis delegendum exi precipua cura incumbat Epist. ad R pol. 1554. 2. Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi Ministros quin reliquis praesit Unus Praes ad duc Witemberg ante Epist ad Gal. Epist ad R. pol. 1554. then acknowledges the Necessity of it for the upholding of the order of the Ministery from the disposition and spirit of men both
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to
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.
and Excess as our Saviour speaks Matth. 23.25 Upon consideration of the premises though I did not renounce wholly yet were our meetings interrupted and we remained socii sine societate and brethren without communion till wearied with that spirit and by occasion of the Siedge by the help of some of those whom I had not wholly left as Austin once of which afterwards invited thence and withdrawn being out of the crowd and smoaks I have had time and clearness to review things better Which through Gods mercy I have so improved that it hath produced in me both in word and walking now many years both verbal and real retractations having felt that true Thine own wickedness shall correct thee Jer. 2.19 and thy back slidings shall reprove thee Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my feat is not in thee saith the Lord of hosts So true is that Brightm in Apocyl cap. 3.20 Si fugiatis hunc Christum qui eum electis in nostris coetibus coenat ac eos vicissimi excip t profectò nusquam invenietis If you saith mine Author fly from Christ who with his Chosen sups in our Assemblies in the Church of England and again also entertaineth them in truth you will find him no where This for the Church affair The next is that of the Common-wealth how far I went in that Sect. 4. How far the Author proceeded in the Civil Controversie First Never could I disgest the opposition against and attempts touching the life of the King though I took it down for a few days but was not able to concoct it as shall be shewed Which leads me to the second particular What first did more especially open my eyes and excite my spirit to a recognition in that particular also Sect. 5. What recalled him When the Army had the King at Causham by Redding and moved openly against the Lords and Commons in Parliament I made a journey thither to satisfie my self touching the grounds of their proceedings and spake with the persons of greatest influence both in the Army and of the Ministery some whereof I found most earnest against them Note because they acted beyond and against their Commission who since have turned tail as I may so speak But so little satisfaction I received that from that time forward I ever declined from the Army Next when that abhorred Conspiracy for the death of our late Soveraign began to ripen and was drawing near unto execution I my self with some others address'd our selves both unto the General and the Lâ—eutenant-general Cromwel The first we found civil and as we thought flexible the other I must now speak it I plainly fell out with And though some way related to him and having merited some good interest in him yet from that day I never spake with him nor did ever after come near unto him but reflected on him with horror Gal. 1.20 Behold before God I lie not and all that have ever known me this twelve years day and upward can bear me witness Yet for some few days after this for I speak as I shall answer before the judgment-seat of Christ being over-powered 2 Cor. 5. against my own judgment by the authority of some whose reason I preferred far before my own whereas I had before publickly appeared against that unexemplified impiety I was so weak as to resile and recal what I had said in the same place But which I desire the Reader to take notice of I was soon after so oppressed in my spirit Note both with the sense of the horror of that act the destruction of the King which I thought I saw to be fatal to the Nation and an irrecoverable evil and such in its proportion as was the death of Christ our Lord and Saviour unto Jerusalem as also with my own guiâ—t in recalling what I had well spoken that I cou d hâ—rdly keep from sinking in despair in my mind and the spirits of my body and my nerves were to resolved and looâ—ened that though I felt neither cold nor pain yet I could not lie in my bed without perpetual shaking as if I had had an ague This brought restlesness and want of sleep with it and so into the peril of some further evil But upon the reception of some Physick and with-drawing a little into the Country through Gods mercy I recovered that but not my peace and inward quiet Note untill I had publickly again declared my return unto my former thoughts concerning the death of his Majesty and with this Emphasis That I must speak it though it should be the last I should ever speak unto them And I was afterwards look'd upon with such an eye that I was in danger since to be laid in prison there as they term'd it for Malignancy And about that time my selfe and another Scholar of the Independent way but of too good a spirit for that Schism did draw a Letter to have been presented to the General Mr. Tho. Waterh but by my neglect omitted by way of disswasion from that enterprise And this also may be a further proof of the integrity of my return to my Allegiance that I refused the Engagement which I desire may be noted although the Commissioners about it sate in the same Town where I lived and yet do And in my publick Sermons in the Lecture * At Alesb Com. Bucks near where I live I concealed not my spirit Neither have any other in these parts had for the time above specified any other conceptions of me But the greatest demonstration of all was that Anno 1659. when God is witsness I did not know nor could foresee any present ground to belâ—eve Note that I should live to see any change of the Government that then was I published the sum and heads of these Retractations as was noted above and as they are in the next Chapter of this Treatise for the discharge of my consciene though I knew it hazardous to my outward condition whether I liv'd or dy'd And I took and do take great comfort in it and humbly bless God for the putting it into my heart and giving me opportunity to perfect and publish it And necessitating me thereunto by that contest about Baptism and the printing thereof In which also I hope and have heard that there hath been some service performed to the Church Yea at the publishing of this now I am not without manifold fears so great sins committed against God and so great animosities among men Matth. 12. that it threatens this Kingdom divided against it self and in great measure from God the danger of not standing And I may come to answer for what I now write 2 Cor. 12. But the Lord perfect his power in my weakness and he grant that the godly sorrow which he hath effected in my heart 2 Cor. 7. in the
Habet jam quicunque haec legent ut ìn contentionem pertractus sim in eâ me gesserim ab eâ Domini ope ereptus sim quaeque ratio sit consilii mei quae causae quod retractare in animum induxi Thus have you as saith mine Author how I was drawn into this contestment how I behaved my self in it and how by the mercy of God I have been delivered out of it upon what grounds also and reasons I thought fit to retract The Chapter following was published in May 1659. verbatim in the entrance of a Book written by the Author in defence of Infant-Baptism entituled The Pastor and the Clerk * when there was neither appearance abroad nor apprehension in his own thoughts of that change of publick affairs which Providence hath effected since with this Inscription A Retractation or Recalling c. CHAP. III. What the Author doth retract both in General and in Particular 1. THere having hapned two very great alterations in the body of this Nation the one in the Church the other in the Common-weal and my self having been not onely involved and active in them publickly but also in print engaged my self for the defence of both And having since that had my work brought to be tried by the fire of what sort it was and perceiving it to be burnt and my self to have suffered loss yet saved through the mercy of God and holding of the foundation yet so as by fire through afflictions without and the spirit of conviction and bondage within and having digested these considerations now about ten years because nescit vox missa reverti a word past cannot be unspoken when we will being now also in age beyond half a Century the season of attaining to some prudence as the wise have thought Aristot polit lib. 7. cap. 16. And lastly being now again to appear in publick after some twelve years silence I thought it my duty to follow his example who having spoken words that he understood not Job 42.6 did abhor himself and repent in dust and ashes Hieron epist 8. T. 4. Erasm And his who was contented rather to take shame before sinners on earth than to be confounded before the holy Angels in heaven And * Irrideant me arrogantes nondum salubriter prostrati elifi à te Deus meus Ego tamen confitear tibi dedicora mea in laude tua Aug. Conf. lib. 4. cap. 1. his also who was willing to be derided of arrogant men and such as were not savingly dejected and humbled whilst he confessed his own sin unto Gods praise 2. Having therefore been excited to consideration of causes by that method which our great Master hath directed us to viz. to discern the tree Matth. 7.20 and search the root by the proper fruits and effects of it I have found as to my self that I had indeed a zeal of God but not according to knowledge and I do hereby retract and recall repent of and bewail whatsoever I have either spoken or written for the fomenting of the late unnatural divisions in the State and Church And particularly What I have said of the one in a Sermon before the House of Commons Febr. 22. Anno 1642. 1. The sole path to a sound peace 2. Vindiciae Catholicae as also what I have disputed for the other in a book entituled Vindiciae Catholicae in Answer to Mr. Hudson's Essence of the visible Church Although I do not hereby declare my self for his opinion This Book was published Anno 1647. 3. My Engagement hereunto is that having done more in the former than my spirit can now own and knowing Aug. Ep. 7. that he loves himself too perversly that is willing another should still erre that his own wandring should remain undiscerned I thought it my part to acknowledge where I have been mistaken Quanto enim meliùs utiliùs ubi ipse erravit alii non errent quorum admonitu erroris careat Quod si noluerit saltem comites erroris non habeat id Ibid. to those that have erred by me that they may either return with me or have no longer a companion of me 4. My encouragement is the promise of him who cannot lie namely that he who confesseth his sin Prov. 28.13 and forsaketh it shall find mercy And the prudence and piety of his Spouse and my indulgent Mother Gal. 6.1 who if any man be overtaken in a fault is ready to restore such an one in the spirit of meekness 2 Cor. 2.7.10 To forgive also in the person of Christ and confirm her love toward such with tenderness 5. And my suit unto her is in all humility of mind that she would strive together in prayer unto God for me Rom. 15.30 Phil. 1.6 that he that hath wrought this good work in me would stablish strengthen me and perfect it until the day of Christ 6. My scope in this is not to prescribe or define unto other men but to discharge my own soul Neither to gratifie any persons or partie farther than they approve themselves unto God Not to make way for any thing unto my self but peace with God and my own spirit as also with those who call upon God with a pure heart Jer. 45.4 5. in other things having perhaps more uncomfortable aspects of future issues than to expect much setling Neither is my scope to imply that there was nothing in the State or Church that needed Reformation but to signifie onely that the Physick my stomach could not bear whatsoever purging might be needful Caution 7. By the premises I would not be thought either so void of Ingenuity or Religion as not to acknowledge that I do enjoy both the exercise of my Ministery an unspeakable liberty * Ejusque praedicationis plena libertas tantum est bonum ut nullius vel lingua dicendo vel mens cogitando satis assequatur Tremel prefat dedic ad R. Eliz. prefix ante suam Syr. T. version and the maintenance of my family thereby through the favour of the persons late in power both Civil and Ecclesiastical Besides considerable engagements from certain others different in their opinion from my self in these affairs All which I resent with gratitude and observance yea and with prayer also 8. If it be objected that I build again the things that I have destroyed I grant it freely but add withal that whosoever destroys so in the Margin the Temple of God 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and endeavours not to build it up again him shall God destroy RoM 13. As the resisting of the Ordinance of God in the Civil State procures to a mans self condemnation 9. Finally What is here but briefly and jejunely touched may if God permit be more fully opened in convenient season John Ellis Thus far was then published Touching the two former Tractates Vindiciae Catholicae or The Rights of particular
means Thus far he St. Paul himself gives testimony to some of the Heathen Poets Ti◠1. and calls one of them a kind of Prophet and also a true witness and gives a high Elogy of zeal to the Jews and Pharisees Rom. 10.2 even then whilst he writes against them St. Austin in that notable Directory of his for the study of Divinity Austin 's Directory namely his Books de Doctrina Christiana commends a Book of one of his Adversaries and an Heretick containing certain Rules for the understanding of the Scripture unto the reading of his hearers and inserts much of it into his own Tractate and calls it Elaboratum utile opus De doctr Chr. lib. 3. cap. 30. an elaborate and useful work Quod ideo dicendum putavi ut liber ipse legatur à studiosis quia plurimùm adjuvat ad intelligendus scripturas Which I therefore say saith he that the Book it self may be read by the studious for it very much helpeth to the understanding of the Scripture Our Lord and Saviour by his own example hath instructed us upon just occasion to declare our selves very freely against the vanities that be in men whether vice or error and yet to exosculate and kiss their vertues as 't is said himself did He loved or as * Casaubon in Marc. 10.21 ex Origine some read it he kissed the young man for the good things that he saw in him and yet inveighed against his covetousness So did our Saviour acknowledge what was commendable in those Churches whose Candlesticks Rev. 2.2 3 4 5. for the things he had against them he was ready to remove yea in that Church which he was ready to spew out of his mouth Laodicea chap. 3.16 for 't is said He loved it According to this our late Soveraign speaking of some Ministers against whom about the late contests in Church and State he had conceived some displeasure yet saith of them Whom I respect for that worth and piety which may be in them Eicon Basilic Medit. 24. Finally My opinion of the persons of many of those whom I have left and of those whom I now cleave unto both in the Civil and Ecclesiastical affair I shall represent in the words of one in repute with the best of both parties Who having effectually and with full acrimony written in a certain point against the Papists concludes thus Neque sic mihi succenseant viri inter Papistas probi honesti honorati Non enim in ipsos Zanchi de divortiis lib. 2. in ipso sine sed in ipsorum haec à me scribuntur religionem propter qùam unam religionem fit ut ill neque fratres à nobis appellari possint Cùm interim non diffitear nec diffiteri possim illorum permultos maximis dignos esse laudibus quòd Dei sint timentes quòd aequitalis studiosi quòd honesti quòd denique variis virtutibus ornati sicut contra inter nostros quam plurimos esse minimè negamus qui hac tantum de causâ inter fratres censeantur quòd eandem Christi puram religionem nobiscum profiteantur Cum alioqui nihil minus revera sint quà m fratres propter innumerabilia quibus scatent vitia But let not any worthy honest and honorable Papist saith he be offended with me for what I have written is not against them but against their opinions in Religion For which cause of Religion alone it is that we cannot call them Brethren he means in a strict consideration whereas in the mean time I do not den◠nor indeed can do but that there are very many of them worthy of the highest commendations as being men fearing God studious of equity just men and in a word adorn'd with many vertues Whereas on the contrary we cannot deny at all but that there are exceeding many of ours whom for this onely cause we acknowledge for brethren because they profess the same pure Religion of Christ with us Whereas otherwise they are nothing less than brethren by reason of the innumerable vices wherewith they even swarm Thus far he 3. Personal Engagements 3. But unto the personal worth and useful labours of some whom I recede from my own private engagements oblige me unto acknowledgment Austin doth confess that he obtained a place of employment and subsistence by the favour of the Manichees even then when he desired to be freed from them which was in part my own condition Aug. confess lib. 5. cap. 13. Ego ipse ambivi per eosdem ipsos Manichaeos vanitatibus ebrios quibus ut carerem ibam I endeavoured to obtain the place saith he by those same persons that were drunken with the errors of the Manichees and I went that I might be delivered from them ibid. Et veni Mediolanum ad Ambrosium Ad eum autem ducebar abs te nesciens ut per eum ad te sciens ducerer And so I came to Millan unto Ambrose unto whom I was brought by thee unwitting to my self that by him I might be brought to thee O God on better knowledge ibid. appropinquabam sensim nescivi I did thereby draw near unto thee by degrees and knew it not The like hapned to my self also For the absence from those wanderers and the privacy of the Country and the urgences of the affairs of the place Note together with the unfaithfulness of those who failed in their engagement to do all offices for me in the Church affair but preaching occasioned me that as I was awakened before in the Civil affair and wambled also in that of the Ecclesiastical upon farther consideration reading and prayer God let me hear a voice behind me Isa 30. saying ' This is the way walk in it So that though through the desertion of those who should have assisted me and promised so to do I have been considerably detrimented in my 〈◊〉 condition by the place they commended me unto Col. 3. 2 Cor. 4. yet by this means my inward man in true knowledge as the Apostle speaks hath been renewed day by day What hand God will lead us home by is in his disposing sometimes by our own wandrings and sins as Onesimus was brought to Paul Philem. and my self to the opportunity of light by those who were themselves in darkness But yet we must remember Thou shalt not abhor an Edomite for he is thy brother thou shalt not abhor an Egyptian Deut. 23.7 because thou wast a stranger in his land From whence we learn That differences in Religion must not obliterate the duty we owe to our natural or civil relations and such as have done us good although by accident This as to persons SECT 2. Nor hope of outward things 2. NExt for things and advantage worldly I may usurp here and I hope truly that expression of the Apostle above mentioned Our exhortation was not of deceipt nor of uncleanness nor of guile
1 Thess 2.3 I may adde ' nor of gain nor of vain-glory For I coveted no mans silver nor gold nor apparel But so spake not as pleasing men but God who trieth our hearts Neither at any time designed we flattering words nor a cloak of covetousness God is witness yea and man also For I neither endevoured nor received though offered as some things were any thing material all that time either of advance or advantage but was then Note and am since in much worse condition than I was before I engaged that way and then those who did that party far less service And this one thing may I hope excuse me though not à toto and wholly yet à tanto and in part Seeing our Lord himself makes it a note of an honest and true meaning person Joh. 7.18 viz. that he seeks not his own honor or advantage but of him that sends him This title of integrity and of an honest man I had the honor in my younger time to receive from * Dr. George Abbot and Dr. William Laud L. L. Archbishops of Canterbury two Witnesses that were prime and Primate in their rank of this whole Nation and upon that account was preferred by them both Now Principibus placuisse viris c. 'T is not the least of commendations that We please such men as are both good and great And it were better for me doubtless to die than to make either the opinion of such persons 1 Cor. 9.15 or my own glorying on this behalf really void For this is my comfort the testimony of a good conscience 2 Cor. 7.12 that in godly sincerity I have had my conversation in the world and more abundantly in both these affairs wherein I hazarded all that was dear unto me ' I am become a fool in glorying but the occasion hath constrained me 2 Cor. 12.11 Yet because not he that commendeth himself is approved but whom the Lord commendeth 1 Cor. 4.4 And though I know nothing by my self as to any evil intendment yet am I not thereby justified 1 Joh. 3.20 because God is greater than our hearts and knoweth all things in them better than we do our selves Psal 143.2 Enter not therefore into judgment with thy servant O Lord for in thy sight shall no man living be justified I conclude these negative causes with that memorable profession of Mr. Ridley In his Answer to the Q. Commissioners April 2. 1554. Bishop and Martyr touching the change of his judgment from Popery unto the Protestant Religion Albeit saith he plainly to confess unto you the truth in these things which ye now demand of me I have thought otherwise in times past than now I do yet God I call to record upon my soul I lie not I have not altered my judgment as now it is either by constraint of any man or laws either for the dread of any danger of this world or for any hope of commodity but onely for the love of the truth revealed unto me by the grace of God as I am undoubtedly perswaded in his holy Word and in the reading of the antient faithful Fathers Thus far he And the same is my profession before the same Person and with the same solemnity that he appeal'd unto and used therein The Negative causes are ended CHAP. V. The causes positive and the occasions of the Authours sliding and first in general SECT I. God Almighty BUT because Scire est per causam cognoscere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anal. l. 1. c. 2. We doe then know when we see the reasons and originals of things those of my falling I shall next design They are colligible both from the dimensions and Vbi's upward viz. and downward outward and inward God Almighty though he tempteth no man either by infusion of evil or for evil ends yet our prayer against it from him doth imply that he doth sometimes and that justly lead into temptation Hence that of the Father Aug. Confess l. 1. c. 2. Bona mea instituta tua sunt dona tua mala mea delicta mea sunt judicia tua i. e. What is good in me is of thine appointment and donation what is evil is of my sin and thy judgment For though the Tempter be not wanting and ipse diabolus suam quidem habet cupiditatem nocendi facultatem non nisi quae datur vel ad subvertenda ac perdenda vasa irae Aug. de Genes ad lit lib. 11. cap. 12. vel ad humilianda sive probanda vasa misericordiae The Devil as saith Saint Austine hath indeed a desire to do mischief but power he hath none but what is given him either for the overthrow and destruction of the vessels of wrath or the humiliation and triall of the vessels of mercy And this God doth for gracious purposes As first for conviction Eccles 3.18 that men may know themselves to be but beasts as the Wise-man speaks Next for correction and humiliation God shaketh us that the soyl may come up we may see it and be ashamed He draweth out our corruptions by tentations Deut. 8.2 to humble and to trie what is in the heart Where we have them both together And severally 2 Chron. 33.31 first for discovery God left him saith the Text of Hezekiah to know or make known all that was in his heart Next for humiliation hereby It is said of him in the same place that Hezekiah humbled himself vers 26. after that his heart was lifted up So true is that Aug. de Civit. Dei lib. 14. cap. 13. Audeo dicere superbis esse utile cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderant Hoc dicit sacer Psalmus Imple facies eorum ignominia ut quaerant nomen tuum Domine Note c. I dare be bold to speak it saith he that it is good for high and conceited men to fall into some open and apparent sin that thence they may come to dislike themselves a little who by being over pleased with themselves fell into transgression And this is it which the holy Psalm saith Fill their faces with shame Psal 83.16 that they may seek thy Name O Lord c. SECT 2. Satan 2. AGain although Satan the first sinner is virtually in every sin yet more specially in those formally he is which in their Idea and nature do imitate his original viz. Apostacy from and rebellion against God and good order both in the Church and in the Common-wealth Ephes 6. Joh. 8. For these are more properly spiritual wickednesses in high places and those real lies against the truth whereof he is the genuine father Though the seed of all sin be in us yet the heat that excites it and the moisture that foments it and the midwifry that brings it forth in great evils is more formally from Sathan And
Peter saith he was more savingly displeased with himself when he wept then when he was pleasing to himself and presumed R. Hook Sermon of Pride near the end c. And if the blessed Apostle did need the corrosive of sharp and bitter strokes lest his heart should swell with too great abundance of heavenly Revelations 2 Cor. 12. Surely upon us whatsoever God in this world doth or shall inflict it cannot seem more than our pride doth exact not onely by way of revenge but of remedy Saith a learned and good man Hence that of the Father noted above namely That it is good for high and conceited men to fall into some manifest sin Aug. de Civit. l. 14. cap. 13. ut tu eis placeas quaerentibus nomen tuum qui sibi placuerant quaerendo suum That thou maist please them when they seek thy Name who pleased themselves in seeking of their own 3. Neglect of Reading 3. Hence the neglect of using such helps and following such directions as in the improvement whereof I might have been preserved Negligence in study 1. In general and of the Ministry of the Word must needs have had like some ominous Constellation a sinister influence here The Ministery is onus etiam Angelicis humeris formidandum 2 Cor. 2 16. A burden that the shoulder of an Angel may shake under Of which the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' For these things sufficient what man is there for so the expression may be rendred Hence that of the same Author to all of this profession 1 Tim. 4.13 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I mention in this form because they were so commended unto me in my younger years by a learned Mr. Sam. ward sometime Preacher of Ipswich religious and elegant man In an Inscription written with his own hand on his works works indeed being elaborate pieces with the donation whereof he was pleased to befriend me This for studies in the general To come unto particulars And first the study of the Scriptures of which note what one spake Homil. of the perâ—l of Idolatry part 2. that was the best learned in them of all antient Doctors saith the Church of England as was noted above Tanta est Christianorum profundit as literarum ut si eas solas ab ineunte pueritiâ uâ—que ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere in eis quotidie proficerem Aug. epist 3. Non quod ea quae necessaria sunt saluti tanta in eis perveniatur difficultate sed cum quisque ibi fidem tenuerit sine quâ piè recteque non vivitur tam multa tamque multiplicibus mysteriorum umbraculis opaca intelligenda proficientibus restat tantaque non solum in verbis quibus ista dicta sunt verum etiam in rebus quae intelligendae sunt latet altitudo sapientiae ut annosissimis acutissimis Ecclus 18.6 flagrantissimis cupiditate discendi hoc contingat quod eadem Scriptura quodam loco habet cum consummaverit homo tunc incipit That is So great is the depth of the Scripture and Christian learning that I might every day profit and gain more in them though I should study them onely and that from childhood even unto decrepit age with full leisure earnest intention and a better understanding than I have Not that unto those things which are necessary unto salvation Austin's Caution asscent is so difficult But thus that after a man hath learned as much thence as may enable him to believe without which we cannot live neither godly nor uprightly there remains so many things so darkly involved in so many veils and mysteries that are further to be understood by him that would go forward And there lies hid so great a heighth of wisdom not onely in the words wherein these things are uttered but also in the things that are to be known That this will befall the most antient the most acute and the most studious Reader which the same Scripture saith in another place viz. When a man hath ended Austin explained he must then begin Where by the way let it not offend the Reader that St. Austin calls the Book of Ecclesiasticus Scripture Whereas according to the Doctrine of the Church of England it is none of it but Apocrypha onely For the Canon of Scripture was taken by him strictly and largely as the * Artic 6. of the sufficiency the Scriptures learned note When strictly he acknowledgeth that there is no certain Authority but in the Books received in the Hebrew Canon whereof this is none * Whitak Controv 1. Q. 1. cap. 4. cap. 14. Adversus contradicentes non tanta firmitate proferuntur * D. Civit. lib. 17. cap. 20. quae scripta non sunt in Canone Judaeorum In tribus vero illis libris Proverbiis Ecclesiaste Cantico Canticorum quos Salomonis esse constat c. Against Opponents saith he we cannot with so good security produce any thing that is not written in the Hebrew Canon But in those three Books which it is certain are Solomon's that is Proverbs Ecclesiastes and the Song of Solomon c. But this occasionally And so much for the study of the Scriptures Next Touching the perusing of other good Authors 2. Other good Authors also that the neglect thereof doth object unto error and seducement I remember that when Mr. William Sedgwick Will. Sedgwick had fallen into that delirium touching the end of the world to be terminated by such a day After the time was some while passed certain Ministers Independent meeting on other occasion and among them my self discourse falling in concerning him Mr. Bridge as I remember conceiving him to be obsessed a degree below possession by a spirit communicated unto him by the * A woman near Ely that put this conceit into his head woman that possessed him with that delusion and his understanding thereby bowed down as it were a thing to be well observed Mr. Sydr Symson as rendring the cause of his lying open unto such temptations said That Mr. Sedgwick had lived upon his fancy this seven years and had neglected the reading of the Scripture and other good books Touching other Books Note a friend of his lying in his Study at Ely and observing he made no use of his Library asked in mirth to give him his Books saying ' I see you make no use of them He replyed ' They were good Introductions intimating that he was now beyond them And for the Scripture my self having some discourse with him about his former mistakes which then he Atheistically justified saying There was no other end of the world but this just with Hymeneus and Philetus And that God had burnt up all corruptioâ— in him c. And speech falling in about the Scripture he said 2 Tim. 2.17 18. He could have a glorious use of them
Majesties last Message concerning the Militia p. 10. upon any pretence whatsoever without our consent saith he to raise any part of the Militia of this Kingdom Nor hath the like been ever commanded by either or both Houses since the first foundation of the Laws of this Land And though he produce * Proclamation of Jun. 18. 1642. Acts of Parliament for his power as 7 Edw. 1. and divers others together with the known practise of the Nation SECT VI. No means of Preservation SIxthly they object If no resistance be permitted to a State Senate or inferior Magistracy then is there no means left of preservation oftentimes which is against the Law of Nature when force is offered for that teaches and allows vim vi repellere to resist force by force But this rule is applicable to particular Answ 1 persons and so indeed admitted by these Authors and to private men self-preservation from violence is as much granted by the Law of nature to them of right as to a State Senate or Inferior Magistrates And what a gap is this to all disorder if the bellua multorum capitum should find this to be its strength 2. Again Id possumus quod jure possumus if God and Answ 2 the Laws deny us help Naz. Orat. 1. we have onely Nazianzen's way of victory left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have one medicine against all maladies one way to obtain victory viz. to die for Christ Duâ—lies of the profess of Aberdeen to the Br. Answ dupl 2. n. 12. Matth. 26. which he spake when in the time of Julian's persecution the Christians were more in number and stronger of hand than the Heathens Our Saviour could have prayed for twelve Legions of Angels but he had no means to save himself from ruine Neither had the ten Tribes when Jeroboam and others oppressed them for the means of resistance which they used proved at all no remedy nor had the Kingdom of Juda 2 King 16. when mancipated and made subject by Ahaz unto the King of Assyria which it seems God owned for afterward when his Successor and the posterity of that generation rebelled under Hezekiah 2 King 18. they smarted for it and confess'd it though afterward upon a barbarous demand they had a just cause of defence against him All conveniences have their inconveniencies In a free Monarchy there is more safety but there is danger of some oppressions Matth. 19. If the case be so with the husband and wife Object it is not good to marry and better in a free state Resp First capiat qui capere potest those who are free may do so but we are obliged even by natural bâ—rth-right to this subjection 24 H. 8. c. 12. as the Act of Parliament saith and to the Laws of a free Monarchy But secondly Hom. Iâ— B. Arist Eth. l. 8. c. 12. Plat. de Regno Plutarch de unius in Rep. Domin Tom. 2. I say with Homer Aristotle Plato Plutarch and other Antients and Modern yea and with God himself who never govern'd his people any other way not by Aristocracy or a popular State but by some One either temporary as the Judges were or permanent who according to the Laws exercised sole government even Samuel himself that 't is both the greatest safety as well as the greatest Honor not onely to a Church but also to a Common-wealth Isa 49. that Kings should be its nursing fathers and Queens its nursing mothers Quod enim praestabilius est Plin. Panegyr Trajan dâ—ct à principio aut pulchrius munus deorum quà m castus sanctus diis simillimus princeps For what saith mine author can be a more profitable or honourable gift from heaven than a moderate religious and God-like Prince c. But of this else-where But to be sure Note after God did establish a setled government among his people it was that of a Monarchy and that a free one too as * Ut humana gubernatio divinae quà m simillima sit Ficin Arg. in Plat. de Regno 3. coming nearest to the image of his own government Lastly It is very rare if at all truly to be exemplified except perhaps in Caligula or Nero that a Prince will endeavour the ruine of the Common-wealth of the Government indeed he may but not of the Common-wealth for then over what shall he reign and whom shall he govern King John King John would have subjected the Kingdom to the Pope as Ahaz did his unto the King of Assyria but both of them thought they did it to preserve 2 King 16. not onely their own interest but also their Kingdoms which they conceived would be in peril to be ruined else This for their sixth mistake SECT VII This will tempt Princes to become Tyrants I Come now to the last viz. That if Kings do know their subjects are so principled as not to dare in conscience to resist no nor the State or Parliament it will open a wide gap to Tyranny and all oppression But first it is certain that God set up this Government Answ 1 as best among his own people to whom he gave no power of resistance and the Princes knew the people so to be principled surely the Loâ—d foresaw a greater mischief in any other government than this hazard Again The Answ 2 Roman Emperors did know that the Christians were principled not to resist both by the Scriptures Justin Mart. Apol. 2. Tertul. Apologetic and their profession and practise insomuch that Julian jeers them for it and says they must turn the other ear Yet Christ who gave this precept and the Apostles who also exemplified it did foresee what ill use might be made of it but not so bad as of the contrary viz. the permission of resistance Thirdly Some Princes that knew their absoluteness and professed it in reference to accomptableness Answ 3 unto their subjects yet have professed and generally practised the obligation of themselves unto the the Laws King James for example Law of Free Monarchies Edit Lond. 1616. pag. 200 201. Their obedience the subjects I say saith he ought to be to him their lawful King as to Gods Lieutenant in earth acknowledging him a Judge set by God over them having power to judge them but to be judged onely by God whom to onely he must give count of his judgment following and obeying his lawful commands eschewing and flying his fury in his unlawful without resistance but by sobs and tears to God c. But yet in the same work he saith Law of Free Monâ—rch Albeit I have at length proved that the King is above the Law as both the Author and giver of strength thereunto yet a good King will not onely delight to rule his subjects by the Law but even will conform himself in his own actions thereunto c. So this Prince And why should we think that the Author of such power putting
1â— Quis non his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Who would not have been inveigled with these promises especially the mind of a young man thirsty for truth As Austin once of himself in refeference unto the Manichees SECT IV. Of the Contents of Independency and in particular of the second and third of them viz. congregation and non subjection The Ingredients of Indep coll g ble out of the Apologetic Narration of the 5. Br. BUt to come neerer and to particulars There are three things in Independency especially First separation viz. from full and constant fellowship and communion with the Parochial Assemblies Secondly Congregation or collecting and constituting themselves into another body Lastly Independency and assuming or usurping of intire Ecclesiastical power into that body so as to be judicially and of right subject unto none other which is the esse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Independency Of the two latter viz. Congregation and non subjection I shall speak here because I shall have occasion of much more large Discourse about the former namely separation And now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do so congregate that is visible for they do by a certain covenant constitute themselves into a distinct body And that they arrogate an Independency also Apologet. Narrat pag. 23. although in words they reject the name saying That proud and insolent title of Independency was affixed unto us yet in as much as they do in terminis affirm first that any other particular Church hath only power to declare non communion with an offending Church pag. 19. Secondly that a Classis or combination of Churches have no juridical power over any particular one Pag. 15. pag. 17. Thirdly that the Magistrates power is of another nature though of use over the Church doth it not follow They also rightly denying a Catholick visible Church unavoidably that as a Church and as to Ecclesiastical jurisdiction they depend on none and therefore are Independent That therefore such they are as to congregating and Independing is beyond all contradiction Now then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their grounds why they are so to shew the unsufficiency of them or which is all one that they ought not so to do is the next thing to be evidenced And 't is not so hard nor needs so long a proof if we consider their own grounds already yeilded and the unlawfulness of separation which shall the Lord assisting be cleared in the consequent and which themselves also seem to damn For we had likewise the fatal miscarriages and shipwâ—aâ—ks of the separation say they as Land-marks to forewarn us of those rocks and shelves they ran upon Apologetic Narrat pag. 5. And would God it had done it for the Independents have split upon the very same divisions First then for their concessions If it be true that all that conscience of the defilements say they we conceived to cleave to the true worship of God in them pag. 6. Concessions of Independents against Independency or of the unwarranted power in Church Governours exercised therein did never work in us any other thought much less opinion but that multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and body of Christ and the Ministry thereof a true Ministry Then doubtless first their habitual Separation from such though in some acts rarely they did communicate with some of them was ipso facto unlawful and a Schisme evident This the foundation falling their superstructure of congregating into a body and binding themselves to that society which implies a constant renunciation of the former Churches is as drunkenness to thirst and their arrogating of a self-sufficient and independent power is as the fastening their iniquity with cords of vanity So that there seems no more needful for this place then that ex ore tuo serve nequam Matth. 25. out of thy own mouth thou shalt be judged Dost thou confess that notwithstanding any defilements in the worship any usurpation in the Church-Governours any pag. 6. mixture in the Congregations that yet multitudes of them were the true Churches and body of Christ and wilt thou separate thy self constantly and draw others from the true body of Christ Joh. 15. Are not the branches when broken off from the true Vine cut off from the * Quicquid à matrice discesserit seorsim vivere spirari non poterit substantian salutis amittit Cypr. de Simplic prolator p. edit Erasm 1520. 173. juice sap and life of the tree must they not needs wither and in the end be gathered to be burned I end this with that knock of the Hammer of this headless Schism for they are Independent St. Austin Hoc ergo Tichoâ—ius cùm vehementer copioseque dissereret ora contradicentium multis magnis ac manifestis sanctarum scripturarum testimoniis oppilaret non vidit quod consequenter videndum fuit Parmenianus autem ceterique Donatistae viderunt hoc esse consequens maluerunt suscipere obstinatissimum animum adversus apertissimam veritatem quam eâ concessâ superari ab Africanus Ecclesiis Aug. contr Ep. Parm. l. 1. c. 1. Independents This that the Church was not in Africk onely 1. their Inconsiderateness but diffused through the whole world when as Ticonius had earnestly and copiously discoursed and by many weighty and evident arguments of the holy Scriptures stopt the mouthes of the gain-sayers yet did not see that which by consequence did clearly follow 2. Or their Obstinacy On the other side Parmenian and the rest of the Donatists the separation saw the consequence and would rather assume a most stubborn resolution against manifest truth than by yielding to it be overcome of the African I may add in reference to those we speak of the English Churches But secondly toward satisfaction unto others if not to them What kind of Independency is here condemned I must explain my self All Independency of Churches is not denyed For then we must condemn the Church of England and other reformed who do not act as acknowledging any superior body on whom they do depend But according to the confession of this Church every particular or National Church Artic. 34. hath authority to ordain change and abolish Ceremonies or rites of the Church ordain'd onely by mans authority so that all things be done to edifying So Article 57 The Queens Majesty hath the chief power unto whom the chief government of all estates of of this Realm in all causes doth appertain and ought not to be subject to any foreign jurisdiction It speaks of causes Ecclesiastical Vindiciae Catholicae or the Rights of particular Christian Churches asserted Which kind of Independency I have elsewhere sufficiently if I mistake not vindicated But the Independency here opposed is that whereby Christians being before incorporated as members
of the Old and New Testament The Church of England receiveth the Canon of Scripture according to the antient Church exactly as the Church of England doth Secondly that he saith that is secundum majorum traditionem ex patrum monumentis That it is according to the tradition of the Church and out of the writings of the Fathers Whereby we see the Church of England follows antiquity in reception of the books of holy Scripture more truly than the Church of Rome doth But this obiter and the way Again Bullinger citeth the judgment of Bibliander Bibliander de opt genere interpretandi Hebraica whose words are Ecclesiasticos libros etiam Hagiographa nominant sancta scripta Quae etsi non habent idoneam authoritatem roborandi ea quae in contentionem veniunt ut Canonici Scriptores non tamen rejiciuntur ut Apocrypha qualis fuit prophetia Eldad Medad c. Ecclesiastici autem lâ—bri etiam in Scholam auditoria fidelis populi admâ—ssi sunt tam venerandi multis ut Judith etiam in ordinem canonicae Scripturae à quibusdam reponatur Which having the same sense I forbear to English Onely he saith that the Book of Judith was by some accounted Scripture I suppose he meaneth Origen which I think may as little claim that priviledge as any other Lastly Bullinger goes over every book of them and shews the benefit that the Church may reap by the reading of them And saith We may better learn the form of Houshold-government out of Tobit and Judith and the Ethicks or rules of good living out of Ecclesiasticus and the book of Wisdom than out of Plato Aristotle and Xenophon And the way of a religious Soldier out the Maccabees And of the first book of them he saith Ac tanti omnino hic liber est ut boni illo non possent citra jacturam carere That it is verily of such worth that a good man cannot without loss be without it Which is consonant unto that of King James speaking of the same book Conf. Hamp Court pag. 61. viz. Who shewed the use of the Maccabees to be very good to make up the story of the persecution of the Jews c. And of the History of Bel and the Dragon Bullinger saith Viderint autem qui eam historiam pro fabula damnant quibus nitantur Authoribus Ego video Historiam refertissimam esse multiplici fructu eruditione Let them look to it saith he what Authors they rest upon who condemn it for a fable I observe it to be a History full fraught with fruitful instructions And he names what In a word his whole discourse on these books is worth reading And it is to be noted that this was with the allowance of the rest of the Ministers of Tigur where this book was printed Necessit Reform pag. 20. Basilic Doron But the authority of King James is by some Brethren objected against the Apocrypha viz. As for the Apocrypha books I omit them because I am no Papist and indeed some of them are not like the ditement of the Spirit of God Answ Thus say they the King But it seems time and reading had further ripened the Kings judgment in that point For afterward when he upon great occasion solemnly delivered his judgment Confer Hamp Court second day confer p. 61. è Cathedrâ in reference to the satisfaction of his whole Kingdom this was the result His Majesty in the end said He would take an even order between both Affirming that he would not wish all Canonical books to be read in the Church unless there were one to interpret nor any Apocrypha at all wherein there was * He explains himself presently in allowing the book of Maccabees wherein he acknowledgeth some errors any error But for the other which were clear and correspondent to the Scripture he would have them read for else said he why were they printed and therein shewed the use of the book of Maccabees very good to make up the story of the Persecutions of the Jews but not to teach a man to sacrifice for the dead or to kill himself Thus far the King whâ—ch if the Brethren knew they did not well to cover and if they knew it not and were not vers'd in the most authentical books and writings of this nature as that Conference is a special one they were not fit to deal in such an Argument So also in the same place of the same Conference pag. 61 62. the King opened and defended a passage in Ecclesiasticus one of the Apocryphal books objected against as unsound and closes all with this salt quippe to the opposers What trow ye makes these men so angry with Ecclesiasticus by my saul I think he was a Bishop c. You see with what judgment the Brethren have quoted the King against the Apocrypha and yet as a crowing argument they insist upon it Again Object 2 Hierom. Ep. ad Laetam Tom. 1. St. Hieron is also produced as a witness against these books viz. That he should advise a Lady say they caveat omnia Apocrypha that she should take heed of all the Apocrypha Answ There are several causes of mistaking and mis-representing of an Author as 1 That men rest on Quotations Causes of misunderstanding and mis-representing of an Author and read them not themselves 2 That they understand not the language and Idiom of the writer 3 That they weigh not his scope and drift 4 That they ponder not the context 5 That they compare not one place with another 6 That they consider not the circumstances time place c. 7 That they consult not others that may illustrate him Then for misrepresenting him 1 That they make no bones of it 2 That they conceit they shall not be seen by every eye 3 And that when they be they have a brow to bear it so what they say may serve the turn at present It so fares here For if the Brethren read the place they quote in Jerom it is sure they understood not what he meant by Apocrypha Erasmus therefore on the place shall teach them Inscribuntur Petro Paulo nonnulla ipsi Christo Erasm in Hierom â—p ad Laetam num 79. veluti epistola Jesu ad Abygarum regem They are saith he ascribed to Peter to Paul and some to Christ himself as the Epistle of Jesus unto Agborus Where you see that Jerome did not mean by the Apocrypha onely the Books joyned with the Old Testament but those also yea those especially that were affixed to the New Again They did not weigh Jerom's scope for it was onely to instruct a young Girl in reading in that place not to shew what the Church might do or did Fourthly They did not compare this passage with others where he expresseth himself ex professo As where he speaks of the Books which bear Solomons name but are not his used to be read
truly defined by St. Paul to be a departing from the faith it shall be evident that these are no Popery It is prudently uttered by King James Conf. Hamp Court pag. 75. Answ when the like was before him objected of some of these matters That no Church ought further to separate it self from the Church of Rome I may add or from any other Church either in Doctrine or Ceremony than she had departed from her self and from Christ her Lord and head And indeed it is a Popish and superstitious principle to take nothing of those Churches that are opposite to them which is an issue of their pride and arrogance R. Hook Eccles pol. l. 5. §. 68. p. 368. Calv. Epist ad Socinum 1549. vid. Et Instiâ— lib. 4. cap. 2. § 11. which some now imitate on the other side Now it must be noted ' Thot those that hold the head the confession of faith do all joyn in the root though they separate above and in the branches Hence Ecclesiam aliquam manere in Papatu There is some Church remaining in the Papacy saith Calvin Others I might name but take Zanchy's notable word for all Nescio quo singulari beneficio Dei hoc adhuc boni in Romanâ Ecclesia servari nemo non vidit nisi qui videre non vult Quod nimirum sicut semper sic nunc etiam constans firma in verâ de Deo deque personâ Domini nostri Jesu Christi doctrinâ persistit Et Baptizat in nomine Patris Filii Spiritus sancti Christumque agnoscit praedicat pro unico mundi Redemptore futuroque vivorum mortuorum judice qui veros fideles secum in aeternum vitam recepturus incredulos autem impios in aeternum ignem cum diabolo Angelis ejus ejecturus sit Quae causa est cur Ecclesiam HANC pro Ecclesia CHRISTI etiamum agnoscam sed quali Qualis ab Osea aliisque prophetis Ecclesia Israelis sub Jeroboamo deinceps fuisse describitur nunquam enim resipuit à suis fornicationibus That is I know not by what kind of special mercy of God Zanch. ep dedic ante confess suam Tom. 8. but so it is that thus much good remains in the Church of Rome which every man sees but they that will see nothing Namely that as always The Roman Church what remains found in it so now it persists firm and constant in the true doctrine concerning God and concerning the Person of our Lord Jesus Christ And Baptizeth in the Name of the Father and of the Son and of the holy Ghost And doth acknowledge and preach Christ for the onely Redeemer of the world and he that shall be the Judge of the quick and the dead Who also shall receive unto himself all true believers unto eternal life and who shall reject unto everlasting fire with the devil and his angels all unbelievers and wicked men For which reason I do in some sort acknowledge THIS for a Church of CHRIST But what kind of one namely such as the Church of Israel is described to be under Jeroboam and afterwards by Hosea and other Prophets for she never repented of her fornications Thus he Some kind of Church of Christ then it being Hence it follows first that all things in Popery are not superstitious for if a Church there must be somewhat of the Spirit of God and of Christ in them Joh. 1. Joh. 16. to guide and keep it in these truths Else why do these Brethren read the Popish writers the Jesuites and Schoolmen as some of them have the best spoak in their cart from thence and preach much of their matter and notions to their people The superstition may be either in the opinion that they had of them or the abuse they made of them which being removed the thing may be lawful even in individuo As the flesh that had been consecrated to an Idol 1 Cor. 8. even that very flesh might have been bought or eaten by the strong and those that knew the truth As God be praised our people do in the things excepted against no man putting any confidence in them but in Christ alone observing them onely for order edification and decency Secondly Some kind of respect must have been given to that Church as a Church of Christ in some sense by the Reformers both for preventing offence in respect of them abroad and for the regaining of the brethren of this Nation amongst us misled that way as the Apostle saith I become all things to all men 1 Cor. 9. ad fin that I might by all means win some If therefore what could not be thâ—n or cannot be now without danger in those respects left off be retained still the doctrine of the Church in the mean time being fully opened and professed it is charity not Popery and wisdom godly not superstition ' for we must have respect unto the weak 1 Cor. 14. Object Before we leave this If it be objected that the Church of * Homily on Whitsunday part 3. Homily of Rebellion in several places and in other Homilies England doth seem to hold the Church of Rome the seat of Anti-Christ and the Pope to be his very peson It is answered suppose it do so Answ yet doth it not therefore follow but that the Church of Rome hath something in it of a true Church 2 Thess 2. else how should Antichrist sit in the Temple of God which is his Church if the seat of Antichrist were not in some respects a Church And that the Church of England doth acknowledge that Rome hath something of a Church in it it s retaining the Baptism and Ministery of that Church it s not re-baptizing or new-ordaining those that come to it from that 2. The Mass-book doth plainly shew This for Popery and the Church of Rome in general Secondly for the Mass-book in particular Cic. Joh. 1. De Justific lib. 5. cap. 7. sit tertia propositio Missale Rom. edit Paris 1787. The Mass-book against merits Let us see whether any gold be in Ennius dung whether any good thing can come out of Nazareth and whether any truth and piety out of the Mass-book Bellarmine who knew its meaning well and in a cause wherein if any where he should have pass'd it by proves out of the Mass-book that we can have no trust nor confidence in our own work and merits for salvation but onely in the mercy of God In which as in the Master-vein doth run the life-blood of all Religion The words are a] Collectâ in sexagessimâ Deus qui conspicis quia ex nulla nostrâ actione confidimus Item b] Collect. secreta dom Adventus 2. ubi nulla suppetunt suffragia meritorum tuis nobis succurre praesidiis Item c] In canone post consecration in orat prox post comemorat pro defunct de multiâ—udine miserationum tuarum sperantib c.
jurisdiction belonging to Soveraign Princes is expresly forbidden Ministers to meddle with further then they are presidented in the Homily of Obedience and in the rest of the Homilies and Articles of Religion And besides that the declaring of Law in general is proper to the Judges for to you saith our * Kings Speech at the Dissolution of the Parl. after his assents unto the Petition of Rights late Soveraign speaking to the Judges in Parliament only under me belongs the interpretation of Law But Thirdly should we grant that according to the punctilio's and formalities of Law they should not be established by that of the Land yet the Church hath its Law also that whatsoever is imposed by the Governors thereof for edification Note agreeable or not repugnant to the Scriptures especially if God and experience have set their seal thereunto as the premises have had and that custome and tract of time have given them prescription which the Apostle after all reasoning flies unto if such things should be excepted against by others 1 Cor. 11.16 yet doubtless very improperly by those 1 Cor. 9.1 2. whose seed of generation and milk of infancy and strong meat of riper age they have been in the Lord. Yea I add and who by their profession and subscripsion have been particularly obliged to them But oftentimes it cometh to pass that the watchmen themselves who were appointed for the Safeguarding of the Church Serm. before the Hâ— Com. Feb. 18. 1620. prove in this kind to be the smiters and wounders of her saith the Primate of Ireland And no marvel for veteres scrutans historias invenire non possum scidisse ecclesiam de domo Dei populos seduxisse praeter eos qui Sacerdotes à Deo positi fuerant prophetae id est speculatores Searching the antient Records Hier. in Hos 9.8 Tom. 6. I cannot find that any other have rent the Church and have seduced the people from the house of God but they who have been appointed Priests by God and Prophets thar is Watchmen saith St. Jerome I have done with the first Exception against the premises viz. their non-establishment in general Subsect 1. Articles not established COme we now to the particular proofs of their non-establishment with replies unto them And first 2. Partic. Except against the establishment of the premises the Doctrine or the Articles of Religion they are not say the Brethren established because neither doth the Act 13 Eliz. name them in particular nor so much as their number but only the title page nor is it known where the original is enrolled Answ Omitting what several others may have more pertinently answered in their replies to the Brethren none of which I have read my conceptions are First Necessity of Reform p. 1 2 That this reflects gross negligence upon the then Parliament if they laid that foundation weak upon which the whole fabrick of Religion in this Church was to be raised But Secondly Do the Brethren imagine that the Parliament intended to establish titulum sine re the title and leave the matter uncertain Surely not only that Parliament but all since The Princes also and Judges ever since have taken the Articles as now they are to be confirmed then K. Declarat bâ—fore the Articles 4 Car. 3.1 and to contain the true Doctrine of the Church of England who surely had good assurance that they did accord with the original Thirdly Again if all Acts of State be void whereof the originals are not extant although confirmed by Act of Parliament what the inference may be I leave to the Learned in the Laws to judge for my self I take it to be a suggestion of a very dangerous consequence This for the Articles Subsect II. Common-Prayer-Book NExt for the Liturgy or Common-Prayer-Book That they say is not established First because it is not the same that was established by the Parliament 1 Eliz. 2. And secondly because if it were yet it is not established by Law because that of 1 Eliz. 2. it self doth not appear to be established neither because it is not agreeable to the Act nor annexed to it nor the original to be found 1. Com. Prayer Book of Q. Eliz. To begin with the Book of Queen Elizabeth and then to come to that now in use Touching the former the Act of 1 Eliz. 2. touching uniformity of Common-Prayer and Administration of the Sacraments enjoyneth the use of that Book with the allowance of one alteration or addition of certain Lessons to be used every Sunday in the year Except And the form of the Letany altered and corrected and two sentences only added in the delivery of the Sacraments to the Communicants and none other or otherwise from the Common-Prayer Book confirmed by Parliament in the fifth and sixth years of Edw. 6. Now because the Book of Q. Elizabeth referreth to that and that the alterations mentioned in that of Q. Eliz. from that of Edw. 6. are not particularly named in the Act for conformity of Common-Prayer And because the original Book of Edw. 6. is lost and this of Q. Eliz. printed differs from that of Edw. 6. the Brethren infer that the Book of Q. Eliz. is not established or not evident that Answ 1 it is established by the Act. I might answer That these being niceties of Law and the alterations insisted on either in Q. Eliz. Book or in the present one from that Answ 2 not being many or much material And being generally Answ 3 received as established the matter being godly Answ 4 and presence of God in the comfort and edification of Answ 5 his people thereby evidently approving of it I might as I said answer viderint alii let men of skill in Law look to that point But seeing I take their objections from Law to be easily answerable go to let us try their strength The Parliament of the 1 Eliz. 2. Q. Eliz. Liturgy established did know that the former Book of 5 6 Edw. 6. was abolished by an Act 1 Mar. 2. and mention it in the Act. And that the Original was taken off the Parliament Roll and so lost They did not think it necessary notwithstanding this either to name particularly the alterations made or to annex the Book unto their Act. Now the Q. and Parl. did judge that they had done enough to establish the Book the Brethren affirm not Wherein if they were right in their matter yet not in their modesty But they are amiss there also For the Parl. knowing the Book of Edw. 6. to have been in all Churches and in every mans hand and themselves allowing not the original which was lost but the printed ones with the alterations they mention it was most easie for any man to find by comparing the Books printed by this Act with those of Edw. 6. which were the alterations the Parl. having named where they were and concerning what But because by this it appears according
of that body and government which is that every member and state of it is to act together with the rest For the person now excluded may perhaps afterward by power or policy get the power to him and then exercise that arbitrary power on the other and the people without the tother Now apply this If the two Houses supposing them to be such have power to impose Oaths under penalties upon the people then hath the King and Lords without the Commons and the King and Commons without the Lords By which it appeareth that voluntary taking of such an Oath doth betray the Prerogative of the King the priviledge of Parliam and the liberty of the people Seeing two powers if coordinate cannot countervene what is done and established for Law by all much less where one is Supreme to the other two So that the former Oaths and Protestations engaging for the maintenance of the Kings Prerogative the priviledges of Parliam and the liberties of the Subject makes this Oath and Covenant come clearly within the Verge of Perjury so far as I can understand as well as Treachery to all the three premised interests Yea and is expresly against the great Charter which provides 9 H. 3. Magna Charta Jud. Jenk Vindic. pag. 6. Aquin. 2.2 Q. 104. Art 6. ad tertium that no Act of Parliament binds the Subjects of this Land without the assent of the King either for person lands goods or fame To conclude this argument from the power imposing it Principes si non habent justum Principatum sed usurpatum vel si injusta praecipiant non tenentur eis subdita obedire nisi fortè per accidens propter vitandum scandalum vel periculum Governours if they have not a lawful power but an usurped one or if they command unrighteous things the people are not bound unto obedience unless perhaps by accident for the avoiding of scandal or of danger saith Aquinas The former part of which cases hath been evidenced here the latter shall be proved in the next Thirdly 3. Arg. Prouâ— the matter of the Covenant 1. Doubtful From the matter of this Oath and Covenant And first the doubtfulness of it not to insist upon that clause of swearing to preserve the Religion of the Church of Scotland in Doctrine Worship Discipline and Government whereas very few do understand what these are in Scotland and so swear to they know not what For it may be there are errors in their Doctrine Superstition in their Worship defect or tyranny in their Government for ought many know which if so they sweâ—l here to preserve them so it be against the common enemy The same might be said for the priviledge of the Parliam both theirs and ours and liberties of the Kingdoms Secondly the equivocation of it For this I shall insist only on that clause in the same first Article According to the Word of God and example of the best Reformed Churches For it intends either that Scotlands Reform is according to the Word of God and the example of the best Reformed Churches or is it self such an example But Englands not 2. Equivocation Now to colour this it equivocally put in that clause as representing that they meant only according to the Word of God For proof of this When the Covenant was first published and began to be pressed my self having with many others doubt that the intention was to oblige us to the Discipline and Government of Scotland I addressed my self to two persons most eminent in their several relations Mr. Th. G. Mr. Al. Henders and as I thought best able to resolve me The former acknowledged that his own scruples were the same with mine but that he had given himself up unto the Protestant Religion and thereupon had taken it The other told me that they did not particularly engage unto any Discipline or Government but according to the Word of God as it was in the Covenant with this gilding the pill went down But soon after the Scotish Government c. was pressed by vertue of the Covenant which made me then or since reflect on that of the Apostle whatsoever is not of faith Rom. 14. ult that is of a mans own perswasion some way is sin According to that of one of the Rabbins Although thou hast six hundred advisers Apud Drusium in Proverb Rabb yet neglect not the counsel of thine own soul And that of our late Soveraign to His Majesty that now is Never saith he repose so much upon any mans single counsel Icon Basilic M. dit 27. fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in your self or others a diffidence of your own judgment which is likely to be alwaies more constant and impartial to the interest of Your Crown and Kingdoms than any mans And a grave Divine Dr. Sibbs Souls Conflâ—ct cap. 17. pag. edit 1. 366. and good Casuist of our own hath in giving direction for light in difficult cases this expression Where we have cause to think that we have used better means in the search of grounds and are more free from partial affections than others there we may use our own advice more safely otherwise what we do by consent from others is more secure c. Not amiss therefore did he complain that Sym. Grynaeus Ep. ded ante novum orbem Basil 1555. plerique mortales animi sui naturam ingenium parvipendentes c. est enim sapientis solius Spiritum Dei in se invenisse Most men are ignorant of and do undervalue their own endowments and judgments because it is the part only of a wise man to find the mind of the Spirit of God which is in him and what he prompts us to 3. Injuriousness to the Church of England A third evil in the matter of the Covenant is its injuriousness unto the Church of England and that in three respects First in regard of its honour It being not only the Mistress Kingdom to that of Scotland this being a feudatory of it and the Kings of England having a just title thereunto as amongst others Nic. Nich. Bodrugan alias Adams of the King of Engl. title to the Crown of Scotland Lond. 1546. Though denyed by Will. Barclay Contr. Monarcbomach Bodrugan proves unto Edward the sixt But also is the elder sister and perhaps in some sort a mother to it in Christ As having been in the Faith before it And not only receiving it first but sealing it with ten bloods of its Martyrs to one in Scotland so far as I have learned But now as it seems being old must step as the younger sister or daughter shall please to lead it Secondly it eminently injureth the Ch. of England in respect of truth of Doctrine Worship Government and Discipline insinuating plainly that it is rotten in the head and foundation of Doctrine in the heart and life
men The Br. object Tyranny to Q. Eliz. and the Parl. which is not to be imagined To this first in general If this Reason be admitted it doth not only overthrow all constitutions that concern Religion whether made by Church or State whensoever any turbulent spirit shall fancy them not to be according to the Word And to all States and Churches But it condemns also all the Reformed Churches yea all the Churches and Christian States that are or ever have been I think in the world And particularly majorem in modum and in a special manner the Church of Geneva Ch. of Geneva requires conformity by Oath Revel 13.11 and Calvins Discipline where they are obliged thereunto by oath But to the dilemma in particular neither of the two Horns of this Lamb that speaks like a Dragon have any strength Have they forgotten or never learned that boyes are taught in the very rudiments of Logick and reasoning Kek. Log l. 3. c. 12. can 7. Quod per bonam consequentiam ex testimonio aliquo divino elicitur id EANDEM cum eo vim habet That what by good consequence is drawn from Scripture hath the same force that Scripture hath Did not our Saviour and all the Apostles prove their Doctrine so unto those that received nothing from them but what they proved Do not the Brethren think their Sermons and this their Book ought to be obeyed absolutely and in all the points they have excepted And indeed a good consequence is nothing but a natural effect Consequences And an effect is of the same nature with its cause yea as one saith nothing else but the cause in act or at least the cause is in the effect R. Hook l. 5. so is Scripture in the true consequénces of it And yet subscription to such conclusions do not argue the Authors to be infallible but only to be eyes unto the weaker-sighted to see the light by Tert. Advers Haeret. Omnia quidem dicta Domini omnibus posita sunt quae per aures judaeorum ad nos pervenerunt Gods Word is propounded unto all but it comes to us by the ears and so by the eyes of others And because men are called to subscribe and not children who should have their eyes their subscription only acknowledgeth that the Church and State have taken a true sample from the original leaving this still as the standard as prior tempore ordine naturâ dignitate Such are all the true determinations of Judges in reference to the Law as Deut. 17. They shall expound the Law to thee And the disobedient there was punished with death for contempt of the sentence of the Church and State and yet their determinations were not of equal authority but of equal force with the Law it self So here Secondly To the other horn of this Lamb or dilemma That else the statute did intend to tyrannize over the conscience which they say is not to be imagined Oportuit esse memorem Answ Did not the Brethren in the very lines immediately going before acknowledge yea urge it as an argument out of Sir Edw. Coke who saith He heard Wray Chief Justice of the K. Bench Pasch 23 Eliz. quoting Dier 23 Eliz. 377. lib. 6. fol. 69. Greens case Smiths case report that where one Smith subscribed to the 39 Articles of Religion with this addition so far forth as the same were agreeable to the Word of God that it was resolved by him and all the Judges of England that this subscription was not according to the Statute of Eliz 13. Because the Statute required an absolute subscription and this subscription made it conditional And that this Act was made for avoiding diversity of opinions c. And by this additâ—on the party might by his own private opinion take some of them to be against the Word of God and by this means diversity of opinions should not be avoided which was the scope of the Statute and the very Act it self made touching subscription hereby by of none effect Thus far their own quotation So then it is evident by the words themselves quoted just before and by the sentence of all the Judges of England that the Statute requireth absolute subscription which if it do they say it did intend to tyrannize over the consciences of men So then Q. Eliz. and that Parl. with all the Kings and Parliaments since that have confirmed that Act were Tyrants It concerns the present Parl. to vindicate their predecessors in this point also To what they add concerning mens subscribing when they are young Subscription of young men and before their judgments be mature It is answered first Those admitted to the Ministry though they may be as Timothy was but young in age yet they are not to be Novices in knowledge And Subscription is a good bond upon them Use of subscription both for the peoples good and their own to preserve them from novelties and apostacy But so that no man is engaged against the Word of God I hope then they will not urge the obligation of the Covenant upon those who have not had time or solidity throughly to ponder and weigh all the Articles thereof in the ballance of the Sanctuary and in the scale of the Law as they phrase it To the last of this head The liberty given to tender consciences Liberty to tender consciences is to be in things of lesser not of fundamentall consequence and in the Articles of the Faith for then how should the Magistrate be custos utriusque tabulae How should the Prince perform his trust of the souls as well as the bodies estates and names of his people How should there be one God one Faith one Baptisme in a particular Church and we all with one mouth glorifie God This is also against the practice of all Churches we have no such custome 1 Cor. 11. nor the Churches of God Thus much in reply to their three general first object against the Articles 1. Their doubtfulnesse 2. Their erroniousness and 3. The exacting of subscription to them I come now to the fourth viz. Their defectiveness and imperfection Defectiveness of the Artic. Where the first Exception is that Art 6. it is said that In the name of the holy Scripture we understand those Canonical Books of the Old and New Testament of whose Authority there was never any doubt in the Church The Brethren oppose that some Books and passages of the New Testament have been doubted of as the Epistle of James the second Epistle of Peter The Article they say is defective in not enumerating all the Books of the New Testament as it had done those of the Old and of the Apocrypha comprehending them only under this expression All the Books of the New Testament as they are commonly received These words of the Article being the former contains no matter of doctrine namely those of which there was never any doubt in the
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
The Br. iniquity in citing of the Rubricks The Rubrick will apologize for it self if you give it leave to speak out for the Brethren stopt its mouth with the padlock of c. before it had done because they would confute what it never meant to say its words at length are And shall receive the Sacraments and other rites according to the order of this Book appointed injoyning thereby none other either Sacraments or rites Sacraments and Rites but that they that are should be received according to the order of this Book and as they are appointed to be administred therein and none other or otherwise as also the words of the Act for uniformity of Common-prayer runs The sixth Exception is against the last Rubrick before the Catechism in order to Confirmation which is Except 6. That no man shall think that any detriment shall come to children by deferring of their Confirmation he shall know for truth that it is certain by Gods Word that children being baptized have all things necessary for their salvation and be undoubtedly saved The Objection is that after Baptisme they may commit many sins before they come to be confirmed which requires some growth in understanding whereof they cannot be pardoned without true repentance notwithstanding their being baptized c. Answ As the fumes of choler from the stomach ascending into the head do sometimes make dim the eyes and as the God of this world sometimes by covetousness sometimes by ambition Luk. 16.14 Joh. 12. Matth. 27. sometimes by envy and sometimes by other things darkens the mind So it seems to fare with these Brethr. whose eyes charity and duty would have enlightened to have seen that this Rubrick went upon no such supposition that the children should come to years before they were confirmed or else they could not answer the Catechisme but upon this that whereas under Popery soon after which this Book was compiled in part and imposed Confirmation was accounted a Sacrament namely one of the seven the being deprived whereof was counted a damning thing and therefore in case of extremity was no less in their opinion necessary then Bapt. to which end they did oftentimes confirm children in their infancy this practice being by the Church removed it was held necessary to remove the doctrine whereupon it was built viz. the necessity of confirmation unto salvation But this doth no more fix salvation upon the children that sin after Bapt. being come to years if they repent not then the Apostle doth fix it upon men who have received that ordinance 1 Pet. 3.21 when he saith that Baptisme doth now save us Doth this assure all men baptized of salvation if they commit sin afterward without repentance No more doth the other But because the Brethren do seem to teach with their finger Prov. 6.13 as the wise man saith some do as if their fingers itched at that part of the Rubrick that children baptized have all things necessary to salvation and are undoubtedly saved And ask â—he question where that word is that saith so which may indeed have reference unto the former clause or to this either I shall endeavour to shew them where First not to dispute the point here at large * In a Treatise Intituled The Pastor and the Clerk which I have done elsewhere I take it for granted that Bapt. is the seal of the Covenant of Grace by its succession unto and proportion with Circumcision which was so and by the effects of both Col. 2. Rom. 4.11 12 Act. 2.38 Col. 2.11 all which the Scriptures cited in the Margin will evince Secondly That all believers being the children of Abraham unto whom the promise whilest in uncircumcision was made viz. that God would be a Father unto him and his seed after him unto all Generations do inherit the promise of the Covenant of Grace Gal. 3.7 17. Genes 17.7 as fully as he did that is for themselves and their posterity in the faith Thirdly That the profession outward of the Faith and Bapt. constituteth a man in the esse and state of a Believer As it did Simon Ananias and Sapphira till their hypocrisie being discovered they were cut off from the Church Fourthly That a child born in the bosome of the Ch. and under the profession of the Gospel although the immediate parents should be either very wicked or excommunicate Ubicunque non prorsus intercidit vel extincta fuit Christianismi professio fraudantur jure suo infantes si à communi symbolo arcentur Calv. Epist Knoxio Novemb. 1559. is yet the child of the Church and capable of Baptisme upon orderly care for its due education in the faith Fifthly That the children are as capable Subjects of the reception of the Covenant of Grace which is free and of the H. Ghost and the seed of Grace as they are of the seed of reason which all men grant they have as appears in those infants that were sanctified in the womb And by those words of our Saviour where he affirmeth that even of those for he took them up in his arms Matth. 18. put his hands upon them and blessed them doth the Kingdome of God consist Now to these touching the Subject Add but those touching the efficacy of Baptism and according to my Logick the conclusion of the Church of England is most consequent for Baptisme doth save us 1 Pet. 3.2 If we be not born of water and of the H. Ghost we cannot enter into the Kingdome of God In the exposition of which testimony current of Scriptures speaking of the efficacy of Bapt. withholds my assent from the exposition of Calv. Act. 2.38 Rom. 6.3 Gal. 3. 1 Cor. 12. Be baptized saith Peter for the remission of sins We are baptized into his death and by it put on Christ and so are all baptized into one spirit And arise saith Ananias to Paul and be baptized and wash away thy sins Now surely he who makes his Kingdome to consist * Quum longe plures in puerili atate hinc rapiantur significare juxta hic dominum voluisse credo nullam omnio hominum aetatem regno coelorum plures cives dare Bucer in Matth. 19.13 much of these kind of Citizens and that declared so much of his good will unto them having made them capable of that ordinance that furnisheth those that receive it and put no obstacle themselves to the force of it with all things necessary to salvation what fault in the Churches argument viz. This Baptisme affordeth all things necessary to salvation but children are baptized and that of right they are therefore if so dying undoubtedly saved Except 7. Married to receive the Sacrament The seventh Exception is against that Rubrick after matrimony which saith that the married persons must receive the Communion the Brethren ask what necessity A question somewhat too loose for those who pretend to so much piety Why for several reasons it were enough
fell in with Novatus in the former by seeming to deny forgiveness whensoever a man repents from the bottom of his heart so in the latter with Pelagius in concluding Austin Tom. 7. part 2. from a suposition if we do that therefore we may do it Though indeed he went rather upon the command than supposition Object Secondly where they say it occasions men to delay their repentance Have they not read Answ Rom. 2. That the goodness of God and especially that held out in the promise of forgiveness does lead unto repentance Artic. Relig. 17. Is not despair of mercy truly concluded to be a most dangerous downfall whereby the devill doth thrust men either into desperation or into wrethchlesness of most unclean living no lesse perilous than desperation But God may in mercy let these Brethren one day feel in their own consciences the pretious use of this sentence What time soever c. And indeed there is age enough in some of them before and sin enough I fear to make them need it In Psal 31. In te Domine speravi Savanarola to be sure that learned and constant Martyr having acknowledged in the person of sadness and despair objecting to him when he was very near his end Te scientiâ scripturarum ornavit sermonem praedicationis in ore tuo posuit quasi unum de magnis viris in medio populi te constituit That God had endued him with the knowledge of the Scriptures and put the word of preaching also into his mouth and made him as one of the great men of his time as * En Monachus solers rerum scrutator acutus Martyrio ornatus Savanarola pius Chr. Pflug ad Icon. Savanar Ante compend s Philosoph excellentiss he was indeed yet was glad to make use of this sentence even in the words of the Common-prayer though not out of it to refresh his conscience in the sore conflict under the sense of sin wherein he was Annon audivisti Dominum dicentem in quacunque die ingemuerit peccator omnium iniquitatum ejus non recordabor ampliùs Hast thou not heard the Lord saying In what day soever a sinner repenteth I will remember none of his sins any more But these perhaps are but the prefaces may not so much latent evil be within as that their true quarrel with this Scripture should be the same that theirs was in the Gospel with the good-man of the house Matth. 20. for making those that came in at the eleventh hour and had wrought but one equal to them that had undergone the burden and heat of the day And take it ill that a poor sinner at the last repenting from the bottom of his heart should be as the Thief crucified was with Christ in Paradise as well as they who conceive they have done God so so much good service This for the first General the reply to the Brethren SECT IV. A Vindication of the compilers of the Liturgy A Word now of vindication of the Compilers of the Liturgy and first in general Script Angl. Censur Liturg. cap. 1. and it shall be in the words of Bucer censuring the whole order of the Service till the Communion In descriptione communionis quotidianarum praecum nihil video in libro esse descriptum quod non sit ex divinis literis desumptum si non ad verbum ut Psalmi Lectiones tamen sensu ut sunt collectae Modus quoque harum lectionum ac precum tempora sunt admodum congruenter cum verbo Dei observatione priscarum Ecclesiarum constituta Religione igitur summa retinenda erit vindicanda haec ceremonia In the description saith he of the Communion he meaneth here communion in prayer for of the Lords Supper he speaketh next and in the description of the daily prayers in the Common-prayer-book I see nothing set down but what is taken out of the holy Scriptures if not verbatim as the Psalms and Lessons yet in sense and meaning as are the Collects And the manner or measure and order of these Lessons and Prayers and the times are very convenient and appointed according to the Word of God and the practise of the most antient Churches Therefore this Service is to be retained and defended in a most religious manner Note How weak were Bucers eyes that could not see that beam which our Brethren stumble upon at the very threshold nay he could see nothing in all that part of the Service amiss even as it was then But in particular touching this sentence The wisdom and piety of the Composers did appear therein forasmuch as they prudently considered that there is nothing more necessary than the publishing of the Gospel The wisdom of the Composers of the Liturgy as being the power of God to salvation And that this is nothing else but the offer of mercy to the penitent through faith in Jesus Christ They considered that there is nothing draws to repentance more effectually than the goodness of God and hope of pardon Therefore being to propound the form of Confession and of Repentance they propose this and other sentences to excite them thereunto And because they would have the people to retain in their minds these special places of Scripture for that purpose and the words of Ezekiel being somewhat long they contracted the substance of them into this sentence Except 2 The second Exception in the body of the Book is against that clause in the general Confession No health in us There is no health in us May we not reply There is no Except 3 soundness in them Let the one help the other A third is TE DEUM Benedicite i. e. We praise thee O God All thy works praise thee Answ the TE DEUM and BENEDICITE which are said to be Apocryphals and interrupt the reading of the Scripture So do also the Prayers and Exhortations in the Liturgy If there must be no interruption of reading of the Scripture it must be all reading and no Liturgy That falshood that they would fix upon the Preface of the Book which they say would bear us in hand Scripture that it is provided against that the continual reading of Scripture shall not be interrupted lies in the falseness of their conception for the Preface takes the word Scripture in the sense that sometimes the Fathers do in a larger one namely and as was in use in the time when the Liturgy was compiled as comprehending those antient Religious writings which when properly distinguished from those that are Canonical as they are by the Articles which are the rule to measure particular expressions by that are found in the Offices of the Church then when they are so distinguished they are called Apocryphals but largely often Scripture and holy Scripture As Austin saith the books of Wisdom and Ecclesiasticus are called Solomons de quadam similitudine Retract l. 2. c. 4. for some
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 sap and spirit of the body and Vine unto us First one recent Calvine namely who defining Baptism Instit l. 4. c. 15. § 1. saith Baptismus signum est initiationis quo in ecclesiae cooptamur societatem ut Christo insiti inter filios Dei censeamur Baptism is the sign of our entrance vvhereby vve are received into the society of the Church that being grafted into Christ we might be accounted among the children of God And elsevvhere Salutis symbolum ac pignus dedit Deus in Baptismo In Tit. 3.5 nos in suam Ecclesiam cooptans inferens in corpus filii sui Quare Baptismus congruenter verè savacrum regenerationis dicitur And that therefore Bapt. is properly and truly called the laver of Regeneration Thus he Now although he make the first particular benefit in Baptism to be remission of sins and afterward the grace of the holy Ghost Jnst l. 4. c. 15. §. 5. Yet seeing he makes our new birth to be effected in Baptism and that it is properly therefore truly called the Laver of Regeneration and that therein we are first ingraffed into Christs Body and made the children of God it follows thence that we receive remission of sins by spiritual regeneration Aug. contra Jnlion l. 2. c. 3. The other is Antient to wit Austin who doth in terminis express the same which the Church hath done in that Prayer Lex quippe ista peccati quae in membris est corporis mortis hujus remissa est regeneratione spiritali manet in carne mortali Remissa scilicet quia reatus solutus est in Sacramento quo renascuntur sideles For this law of sin saith he which is in the members of this body of death both is remitted by spiritual regeneration and also remains in the flesh that is mortal It is remitted because the guilt of it is discharged in the Sacrament whereby the faithfull are regenerated And afterward Cap. 8. Justificatio porro in hac vitâ nobis secundum tria ista confertur Priùs lavacro regenerationis quo remittuntur cuncta peccata deinde congressione cum vitiis à quorum reatis absoluti sumus tertio dum nostra exauditur oratio qua dicimus dimitte nobis debita nostrae Justification how conferr'd Our justification in this life saith he is conferred upon us by these three things First by the laver of Regeneration whereby are all our sins forgiven Next by our conflicting with sins he takes the word Justification here largely as comprehending the work of Grace also from the guilt of which we are absolved Thirdly When our Prayer is heard wherein we ask ' Forgive us our debts c. The Church therefore in that Prayer hath spoken both according unto truth and to Antiquity I dismiss that point Come we to the next which is their Exception against the Catechism touching the Sacraments Except 11 which was contrary say they to the Statute of 1 Eliz. 2. added in King James time Page 30. Touching Additions hath been answered above But further that act did not prohibite the King from adding any thing for explanation which another Act as we saw gives power to do so it be not contrary to any thing in the Book established But this might perhaps be a caution to his present Majesty The Brethren caution the King lest his indulgence in remitting of that Law by his late Gracious Declaration be as well interpreted a violation of it for there is no act for that whereas for his Grandfathers explaining there was one Next in this Paragraph is an Exception against the Answer to the Question in the Catechism Except touching the Sacrament How many Sacraments hath Christ ordained in his Church Answ Two onely as generally necessary to salvation For it may say they without racking be interpreted as a tacite admission of more as Marriage holy Orders Answ c. The Apostle giving rules of speech unto Titus Tit. 2.8 warns him that it be sound and such as cannot be condemned by the contrary part This rule therefore was here observed by the Composers of this Answer For they knew that the word Sacrament in a large sense was applicable to many sacred things not onely instituted in Scripture but also in the practice of the Church Accordingly Austin in one of the places above cited saith Noveris diem natalem domini Januar. Epist 119 cap 1. non in Sacramento celebrari Agimus pascha ad Sacramenti significationem Thou must know that the day of Christs birth is not celebrated as a Sacrament But we celebrate Easter under a sacramental signification Where he takes the word Sacrament to signifie the mystical things wrought and pointed at in Christs resurrection Therefore to avoid contention with froward spirits the expression in the Catechism is so uttered that there is no occasion given and yet the Doctrine secured forasmuch as all Sacraments properly so called are generally necessary to salvation Their next Exception is That whereas in the same Catechism it is demanded why children are baptized when by reason of their tender age they cannot perform the Conditions required in Baptism viz. Repentance and Faith It is answered Yes they do perform them by their Sureties who promise and vow them both in their names which when they come to age themselves are bound to perform This the Brethren say is a meer tale Except 2 We must not be offended Jer. 13. if the Leopard cannot change his spots nor the Brethren their Black-more language They add for proof That it was never read nor heard of in Scripture that one man either repented or believed in the room and name of another whereby that other did receive all or any of the spiritual benefits exhibited and sealed in either of the Sacraments And 't is not a vowing by one that another shall repent and believe when he is not at present able to do either that can truly be said to be a performing of them Thus the Brethren Wherein there is a double mistake first of the meaning of the Answer in the Catechism and then in Answ 1 the matter of their Reply Touching the first The distinction in the Catechism viz. that there is an outward and visible sign which comprehends both the Element and the Form and Action of baptizing and an inward and spiritual Grace Or there is Sacramentum as the Schools speak the outward and visible part and there is res Sacrâ—menti that which is inward and spiritual this helps us to an Answer for accordingly it may be said of Repentance and Faith required to this Sacrament There is the inward Repentance and Faith or the res ipsa and there is the outward repentance and Faith that is the profession of them Now as to the partaking of the inward grace viz. Christ and his benefits there is required the inward graces of repentance and faith so for the outward part of it the visible
undertaking for it the child obtains the estate Conf. Hamp Court p. 65. So in this very point King James saith That Interrogatories were propounded unto him when he was crowned in his Infancy which without undertaking of some other could not be done and without which answers his Majesty could not orderly have been Crowned But enough of this point Except 12 Come we now at length unto the last Exception against the matter of the Liturgy The Commination p. 31. viz. The Commination or recitation of certain Curses against impenitent sinners to be used divers times in the year out of the Pulpit to which curses being recited out of the Scripture the people are enjoyned after the example of the Church of the Jews Deut. 27. to say Amen Which Discipline is to be used till that antient one of the primitive Church of putting notorious sinners to open pennance at the beginning of Lent might be restored Against this godâ—y order the Brethren send forth their * Potest etiam accommodari fabula de Gigantibus ad hostes Ecclesiae q. aut falsa doctrina aut vi conantur labefactare veram religionem Sabin in Metamorph l. 1. Fab. 5. Gyants to bid battel to heaven or as Goliah to defie the Church of God and they cloathe him and arm him accordingly The body of their Champion consists of these members Imprimis That it is not warrantable in the worship of God That Ministers openly denounce curses upon all sinners Item That it is done out of the Pulpit Item That it is to be done divers times in the year Item That the people must say Amen to the curses The garb and cloathing is like his for scorn and contumely viz. A piece of inhumane and unchristian like devotion they say And A latter spawn of Antichrist in his Popâ—sh services The Arms of these Titans the Head-piece is That it hath no warrant in the Word of God nor in the practise of Antiquity confessed The Breastplate That it is against the nature of the Ministery the Tribe of Levi being excluded from that service and it being put upon others The Sword That it is specially against the nature of the Gospel-Ministery who are to bring glad tidings of good things to the people Lastly the Shield That this example in Deuteronomy is peculiar to the Jews to be done but once and that neither in publick worship nor in the place of it but on Mount Ebal One less piece the Neck-one if you will The people must not curse themselves To begin with the habit the vile and contumelious language wherewith these Conjurati coelum rescindere fratres Geo. l. 1. Brethren that conspired are With * Per câ—lum Ecclesia figurari solet Interp. in Apoc. Heaven it self to wage a War have cloth'd it The Philosopher reports of a certain wild Beast named Bonnasus that being pursued Arist d. part Anim. l. 3. c. 2. makes its best defence by casting forth its excrement and therewith beraying it self and adversary And men do not love to talk with those who have a stinking breath But if the matter of this Commination be good and use profitable it smells of the spawn of the Serpent 1. Head-piece to ascribe it to the spawn of Antichrist Come we to their Arms Headpiece first the warrant of the Word Whatsoever is written Answ is written for our learning Rom. 15. Form of Cursing and if not restrained by some special caution for our imitation also saith the Apostle Now the prescribed cursing was no type of Christ or necessarily confined to that People no more than the threatning annexed to the Ten Commandements whereof those curses are onely an explication spoken indeed at first to the Jews onely but with reference unto all men so these interminations also If any Church or Nation shall find among the several Laws of Moses any one that they may judge useful for themselves and the improving whereof doth not oblige to that politie or tend to the darkning of the Gospel will those be against it that sometimes urge all things to be done according to the letter of the Scripture Jer. 2.11 God sometimes sent his people to learn of the Heathen yea of the very beasts Isa 1.3 These Brethren damn the Church of Antichristian spawn for taking instruction out of the Word of God in a thing whose matter they cannot condemn and of whose use the Church hath had experience 2. Breast-plate Numb 6.23 To the Brestplate That it is against the nature of the Ministery whose work is to bless and therefore the Tribe of Levi were set among the Tribes that blessed upon Mount Gerizim Answ Why then was Moses a Levite so much forgetful of his Office who Levit. 26. Levit. 26. and Deut. 28. Deut. 28. besides many other places doth spend whole Chapters almost and they long ones in cursing such persons as should go on still in their wickedness or to terrifie them that they might be reclaimed And what are very many if not most of the Sermons of the Prophets yea no small number of the most comfortable part of the Old Testament the Psalms but denunciations of curses upon them In the house and in the field when they rose up Deut. 28. and when they should come in upon them and the fruit of their bodies on the fruit of their beasts on the fruit of their labours and upon all that they should put their hand unto This shews how seriously the Brethren have consulted antiquity the most antient of all the Archives of Almighty God the Scriptures Inst Answ But the next will shew it more For whereas they say which is indeed worth the noting Let it be observed that Levi was none of them that were appointed to curse nor were they of that Tribe so much as among them Wherein they plainly shew that they do ad amussim 1 Tim. 1. make good that of the Apostle viz. They will needs be teachers of the Law and know not what they say nor whereof they affirm For it is expresly said in the place they quote Deut. 27.14 And the LEVITES shall speak and say with a loud voice to all the men of Israel Cursed be the man c. All others are excluded from it and this service is put upon the Levites onely although their Tribe was on the blessingside Neither may we think that these Tribes whom God set to curse were ever a whit the farther from the blessing So that either they did not at all much less seriously consult this piece of Antiquity or else like men in haste they forgot their errand Bellarm. de sanctor Beatitud lib. 1. cap. 14. Tom. 2. Apoc. 22.9 or like the Cardinal who being to prove that Sainâ—s and Angels are to be prayed unto brings that place where the Angel ' forbad John and said See thou do it not So this place alledged by the Brethren makes directly against them
they alledge the Apostles doctrine practise To the Assertion first which is no less inconsiderately uttered than confidently affirmed if generally taken Absurdities of the Brethrens Assert For so it overthrows Civil bounds National Laws Divine and Ecclesiastical Institutions It overthrows Civil bounds Might not the Brethrens Neighbour say unto them Sirs your Garden your Orchard your Close your Land were once indifferent and common to all men it is not the Authority of any Man or Law that can make that proper to you and necessarily to belong to you which Providence at the Creation left common and indifferent for all men On such a discourse as this the Levellers go And my self knew a man that would therefore pay no rent to his Landlord saying Why should not he have a house as well as he Smile not Brethren for the parallel fully holds all Tenures were at first indifferent and common Secondly It destroys National Laws for 't is in it self indifferent whether for example theft shall be punished by restitution or imprisonment or scourging or death Now when the Law of any Nation hath appointed such a punishment necessarily to be inflicted upon such a Malefactor he may upon this ground say The kind of punishment is indifferent and no Law of man can make that necessary without injustice It everteth also even divine Ordinances The Water in Baptism the Bread and Wine in the Lords Supper are before separation indifferent and common Therefore they cannot in particular by this principle be made necessary and obliging to be used Lastly because they intend Ceremonies in Religion it takes away the ground of Ecclesiastical Institutions whose object is especially things in their own nature indifferent as times place persons gestures habits c. for what obedience can be expected where no Authority can make it necessary in such things which leads me to a Answ 2 second Answer Gen. viz. That though no Law can alter the nature of things in themselves metaphysically and abstractedly considered yet it may and doth alter the obligation of practice about them that what was free before to do or not is otherwise now For example It was indifferent whether Paul would sacrifice or not Act. 21. but after the Church had judged it requisite for him he thought it his duty now to do it Again it was indifferent for him to circumcise or not to circumcise Act. 16. Gal. 2.3 5. yet according to circumstances he did it to Timothy and would not do it to others To abstain from blood and from things strangled I suppose the Brethren count indifferent because the Apostle saith Every Creature of God is good 1 Tim. 4. and nothing to be refused yet the Apostles for that time made it a matter of necessity to abstain from them Act. 15. Whether a Man pray uncovered and the Woman covered might seem indifferent but the Apostle besides other Arguments determines it by the custom and practice of the Church as a matter necessary to go that way he propounded As to that clause Indifferent things cannot be made necessary if they offend tender Consciences and are scandalous to good men It is answered that The due performance of the Worship of God And the general edification of all Consciences When scandal is not to be regarded by directing the reverent performance of their duty And the satisfaction of the Consciences of the greater part of the Church together with the taking away the scandal from profession apt to be cast upon it by the Adversary for omitting these Ceremonies is of more consequence and ought to be more eyed by those in Authority then the satisfying of a few though good men Paul no doubt gave very great offence in sacrificing in circumcising Timothy Gal. 2.5 in not circumcising Titus and in being stiffe against it Yet because the more publick and common good of the Church was concerned his charity directed him to love the Body and tender the welfare of that rather then of some particular Members though otherwise pretious This for their proposition next for their proof from the Apostles Doctrine and Practice Their proof Rom. 14. First his Doctrine All things indeed are pure but it is evil to him that eateth with offence See to the like effect also the Proposit touching Reform of the Liturg. now in the Press And it is good neither to eat Flesh nor drink Wine whereby thy Brother stumbleth or is made weak To take heed lest our liberty become a stumbling-block But if one will use his liberty and the other will take offence then his charge is Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth 2. His practise If Meat make my Brother to offend 1 Cor. 8. I will eat no Flesh whilest the world standeth lest I make my Brother to offend Answ But do these things prove that things indifferent may not by Authority be made necessary as to practise Nothing less For the things the Apostle mentioneth were as to any publick Injunction by Authority then in being left free no Law passed on them And they were observed according as Conscience in some and Charity in others did direct But are the Brethren able to shew out of these or any other places of the Apostles doctrine or practice That after the Church hath declared that they seek not to be justified by Works Gal. 2. much less Ceremonies but by the Faith of Jesus Christ That they own but one Mediator betwixt God and Man 1 Tim. 2. even the Man Christ Jesus That they having an eye to decency order and reverence in the Worship of God 1 Cor. 14. to which they are injoyned do judge that such and such Ceremonies without opinion of holiness in the things themselves or of adding any substance to the matter of the Worship are usefull to the better performance of Gods service and edification of his people and not in themâ—elves contrariant thereunto Are they able to shew that the Apostle because either things are in themselves indifferent or because some would be offended at them did in such a case either by doctrine or practice incourage unto disobedience I trow they are not To be sure the places alleadged prove it not as hath been shewed they speaking only of such things as on which no Civil nor Ecclesiastical sanction had passed but were in every mans liberty And the Apostles doctrine and practice as we heard prove the contrary he referring to the custom of the Church 1 Cor. 11. as a determination in things of themselves indifferent and himself also practising divers things Act. 21.16 Gal. 2. that without all question did offend many tender Consciences Certain it is that things strangled and blood were things indifferent yet commanded as necessary for the time by the Apostles Act. 15. So Circumcision sacrificing c. practised by Paul with offence to some Thus of
this Nation soon after the publishing of the Gospel in the Apostles times as may be seen in Tertullian and others of the Ancients And that Popery was rather as a scab or disease that came upon it long after as may be seen by the Writers on our sides particularly in the learned Defence of the Apology of the Church of England by Bishop Jewel and in Doctor James Vssher Archbishop of Armagh his Succession of the Churches his Religion of the ancient British his Answer to the Jesuite and other Writers Secondly We must note Answ 2 That even the Church of England whilest Popish yet held the Articles of the Faith and so the substance of Christianity though much obscured and countervened by other Doctrines they were also baptized and did partake of the Body of Christ in the Sacrament and therefore were Christians not nothing in Religion nor yet Heathens or Jews or Turks and therefore in some respect right matter as we heard before Now the Reformation and the Laws then were not to constrain them to a positive Confession or Profession of Christianity which constitutes the matter of the visible Church Note as we saw above but to reject those Doctrines and Corruptions that had obscured it it was rather a restraint then a constraint Now for the forcing those who own a Profession to perform their Duty in it as to come to Sacraments c. this is not a forcing men to be of a Religion but to answer the Profession of it Thirdly Grant it were so they had at first been Answ 3 forced yet being now under no force they still own it why might not that force occasion true conversion as it did in the Gibeonites Josh 9. and did in many of the Ancient Separatists Aug. Epist 48. ab initio the Donatists in Saint Austins time Nam de multorum jam correctione gaudemus qui tam veraciter Unitatem Catholicam tenent atque defendunt à pristino errore se liberatos esse laetantur ut eos cum magna gratulatione miremur qui tamen nescio quâ vi consuetudinis nullo modo mutari in meliùs cogitarent nisi hoc terrore perculsi solicitam mentem ad considerationem veritatis intenderent ne forte non pro justitia sed pro perversitate praesumptione hominum ipsas temporales molestias infructuosâ vanâ tolerantia paterentur apud Deum postea non invenirent nisi debitas poenas impiorum qui ejus tam lenem admonitionem paterna ftagella contempserint That is We do already rejoyce in the correction of many who holding now Truth and Unity with the Church are glad that they are delivered from their former Error who by reason of custom would never have thought of changing unless being terrified by their sufferings did begin to bend their minds to the consideration of Truth lest they should both suffer here these afflictions fruitlesly and afterward finde with God the punishment of wicked men because they did despise his gentle correction by the hand of the civil power Thus he Object 2 Touching that other Objection That there is no distinction between the Civil and Ecclesiastical Bands Civil and Ecclesiastical Bands Robins Apol. cap. 12. p 81 82. but those that are in a Parish they are all of the Church and have right to Ordinances yea and compelled thereunto And no formal Covenant to constitute them Members of such a particular Church or Parish It is answered That where a whole Nation is of the same Religion as was the Jewish of old and by the mercy of God many others have been and are of which number our own there needs no other Formality to make a Christian a Member of this and that particular Body but their accepting him among them and his practising of communion with them in the Ordinances and Worship of God A free-man of the Nation may inhabit any where without a new Formality and enjoy the liberties of a Subject So he that is a member of the National Church The distinction of Parishes being by publick Order both Ecclesiastical and Civil for the preservation of mens civil Rights And the better conveniency of Edification And the preservation of Peace and Concord in both And he which shall contemptuously violate such Distinctions and refuse communion in the Parochial Church wherein he lives the Word and Sacraments being rightly therein administred cannot avoyd the crime of a Perturber of the Peace in Church and Commonwealth and as liable unto punishment as he that makes a Hedge upon a Common which is both disorderly and injurious SECT III. Apostolical Christian Church vitiated but no Separation NExt come we to the Apostolical Christian Church wherein the Doctrine was more vitiated than in ours till this late Apostacy since the War the Worship defiled Manners corrupted Discipline neglected and Tyranny by the Governors of the Church exercised And no Separation that we hear of 1. Touching Doctrine 1. In Doctrine In what Parish of ours is the Resurrection of the dead denyed as was by many in the Church of Corinth In what Parishes of ours is the Doctrine of Justification by the Works of the Law maintained generally as in the Churches of Galatia Then for Worship 2. Worship 1 Cor. 10. Do ours partake of the Lords Table and the Table of Devils as did many among the Corinthians Are our Assemblies so confused as theirs were so far 1 Cor. 14. that one might have thought them mad as the Apostle saith Do ours come to the Communion drunk 1 Cor. 11. And are so malicious one against another that they will eat the Lords Supper together as at Corinth 3. Manners Next for Manners and life Have we worse than Incest Fornication Covetousness Malice Contentions 2 Cor. 12.21 unrepented of as was in the Church of Corinth And biting and devouring one another exercising the works of the flesh Gal. 5. and Chap. 6. Rev. 2. and Chap. 3.4 Defrauding the Minister of his due as in the Churches of Galatia Permitting of Idolaters boasting of Gifts being neither hot nor cold as it was in the Asian Churches 4. Discipline As touching Neglect of Discipline First In the Apostles own Company The Ministers that should exercise Discipline Philip. 2. they all sought their own and none the things of Jesus Christ And the grossest vices winked at and fomented as we saw before in the Church of Corinth 1 Cor. 5. And should have been so still had not the Apostle been living and exciting them to their Duty 5. Government Lastly Concerning Tyranny We see what oppression the false Apostles used Ye suffer saith the Apostle if a man take of you 2 Cor. 11.10 if a man bring you into bondage if a man devour you if a man exalt himself if a man smite you on the face By which words he toucheth the Tyranny though out of malice against the Apostle willingly submitted unto by
repetition of this Testimony Non Crambe bis cocta haec bis repetita placebunt In Musick streins often repeatâ—d are In mental harmony why is' t a jarr nemo post divinum judicium post populi suffragium post Coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret Nemo dissidio unitatis Christi Ecclesiam scinderet c. For from no other root saith hee either Heresies spring or Schisms do arise than from this That Obedience is not given to the Priest or Minister of God so hee calls the Bishop by way of eminency as the words following declare And that it is not considered that there is for the time but One Priest and but ONE JUDGE in Christs stead To whom if the WHOLE Church according as the Scripture hath appointed were obedient no man would move any thing against the Colledge of Ministers no man after Gods sentence the peoples suffrage election or approbation after the consent of the other Bishops would make himself Judge not now of the Bishop but of God himself In which Testimony onely by the way noting that populi suffragium must be according to Calvins observation not properly an Election though in a large sense it may be called so according to that of the former Author elsewhere Quum ipsa plebs maxime habeat potestatem L. 1. Ep. 4. vel eligendi dignos Sacerdotes vel indignos recusandi That the people have chief right either to chuse good Ministers or of refusing those that are bad But either a signification of their desire whom they would have or else an approbation of the Election made by the Bishops and confirmed by the Magistrate So Calvin Instit lib. 4. cap. 4. s 12. Cap. 13. Laodic Concil Est quidem illud fateor optimâ ratione sancitum in Laodicensi concilio ne turbis electio permitteretur primum soli Clerici eligebant offerebant Magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret It is saith hee I confess excellently decreed in the Councel of Laodicea that the election of Ministers should not be permitted to the people But first the Clergy did chuse then they presented him to the Magistrate and lastly hee was propounded to the people c. But this occasionally onely to prevent mistaking As to the former Testimony of Cyprian out of it wee learne First That the eminency of one Minister above the rest in Government is of Divine Institution Post Judicum divinum Secondly That hee being chosen hath a sole superiour power of judgement in the Church to whom all must be obedient I say not hee hath a sole power absolutely but a sole superiour power over all within his Diocess and Jurisdiction by this Testimony whatsoever is to be said of the thing it self according to the Word of God And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority doth not imply they have no other The Church hath taught us they may concur Will you such as be unquiet disobedient and criminous within your Diocess Book of Consecrat Q. At the consecrat of a Bishop correct and punish according to such Authority as yee have by Gods Word and as to you shall be committed by the Ordinance of this Realm 〈…〉 Ecclesiastical whether in order or degree which at present wee dispute not be according to Scripture as before hath been shewn Government and Jurisdiction cannot bee separated from it although the Laws should not confer any yea forbid it seeing the Church cannot subsist without Government which cannot be exercised regularly without Bishops Cypr. lib. 8. Ep. 3 The same Cyprian and in the same Epistle now cited shewing it to be the design of Satan in setting men to oppose godly Bishops that so hee may destroy Discipline and by that the Church it self saith Apparet quis impugnet non scilicet Christus qui Sacerdotes aut constituit aut protegit sed ille qui Christi adversarius Ecclesiae ejus inimicus Ob hoc Ecclesiae praepositum sua infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur Who it is and upon what design that opposeth Episcopacy It appears saith hee who opposeth the Bishop to be sure not Christ who either appointeth or protecteth Bishops But hee who is Christs adversary and his Churches enemy for this end persecutes and infests the Church Ruler that the Pylot being taken off hee might with greater cruelty and violence make spoil and shipwrack of the Church Thus far Cyprian And this here for the Right of this office in humane and divine SUBSECT II. THe next is whether it bee a distinct Order from or a superiour Degree above the Presbytery or ordinary Ministry Whether Episcopacy be a different order Necess Ref. p. 42. Touching the judgement of the Church of England in which point there need not be any great controversie if men that have little else to defend themselves were not too captious of words Of which sort of controversies the Apostle giveth warning viz. 2 Tim. 2.14 That wee should not strive about words without profit Answ 1 The Preface to the Book of Ordination of Ministers saith Preface to the Book of Ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church Bishops Priests and Deacons which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them Where it is plain that saying these Orders and then naming three it is as much as if it had said These three Orders which is the Exception the Brethren have against it And because it calleth them presently Offices But that altereth not what it said before for every order is an office and every office is in some order Again they evidently prevaricate for whereas they say that the passage Almighty God which hast appointed divers orders of Ministers in the Church or in thy Church is in one prayer at the consecration namely of a Bishop It must be noted that it is three times in the book viz. At the ordering of a Deacen of a Priest and consecrating of a Bishop Now applying this word in prayer divers orders of Ministers to every one of those offices Can any man in his conscience doubt but that they took them for several orders who compiled the book and which being confirmed by Parliament and Convocation 8. Eliz. cap. 1. is the judgement of the Church of England in this point although it doth not every time it mentions the Bishop name order but sometime Office and Ministry That the book calls the inauguration of a Bishop Consecration of Bishops not an ordering but a Consecration doth not overthrow what
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
hoped every good man had his Retractations either actual or intentional that died in true Faith and Repentance howsoever all had not time to write their Retractations as St. Austin did This for Retractations III. An Evidence further of the sincerity of my own For the Truth of my Return unto the Church take part of a Letter written to a dying friend and neer relation Octob. 8. 60. Immediately after my recovery from my dangerous sickness above mentioned the rather because the matter may do good to some others also the words were these viz. The next thing I would remember you of is that you have according to the course of this world lived in Schism and separation from the Church your Minister and the Ordinances of God in the place where you live and particularly from the holy Communion Remember what the Holy Ghost saith 1 Cor. 11.30 For this cause many are weak and sickly among you and many are dead If the prophanation then the total neglect of the Sacrament which argues a contempt of it is often punished in this manner Apply this and see the Exhortations before the Lords Supper in the Common-Prayer-Book where you shall see more of the danger of the neglect of this Ordinance Neither is Schism and withdrawing our selves from the Church in the place wherein wee live and the Ministry and Ordinances there a small sin For it is a rending and defiling and destroying of that particular body of Christ and Church of God Now the punishment is If any man defile or destroy so it is in the Margin of your Bible the Temple of God him will God destroy 1 Corinth 3.17 God is destroying of you in the midst of your years and this is your sin Your Example makes other stones of the spiritual building as one peece in a house falling makes way for another fall off too If all should do so God should have no Church no Ministry no Worship in that place Your Father did not so but waited humbly on God in his Ordinances and made use of such Ministry as God sent though sometimes mean and none of the best and encouraged them What is it then First ask the Lord earnest pardon Next go and bee reconciled to your * Mr. P. of St. 〈◊〉 A man fully conformable tâ— the Church of England Minister let proud men count never so meanly of him Crave his prayers attend upon his Ministry joyn with him in Publick Worship bee admitted to the Lords Table and go not out of the world as a Heathen of no Church and with no Sacraments If you will think on the premises though your condition should bee as the giving up of the Ghost as Job speaks yet God ordinarily works extraordinary things in such cases ' He brings down to the grave and raises up again 1 Sam. 2. Hee kills and makes alive Hee giveth forth the sentence of death and afterwards quickens again 2 Cor. 1. But so that we acknowledge that wee have sinned Job 33. observe that place and read Psal 107. Howsoever you will depart in peace namely in the Communion of Christ his Church and Ordinances and so with them be gathered into the bosome of Abraham there to expect the second appearance of the Great God and our Saviour Jesus Christ If you neglect these things my soul shall mourn in secret for you yet with this comfort that I have in part discharged it But let mee hope better things of you and such as do accompany salvation Consider what hath been said and the Lord give you understanding in all * This Letteâ— to have them 〈◊〉 been sent is 〈◊〉 known to seâ—ral persons iâ— Cambr. whoâ— have seen tâ— Original whâ— also I have 〈◊〉 covered Act. 24. things c. Thus far the Letter And now to put a final period to this large discourse in a word I beseech all men to be perswaded first That I do with the Blessed Apostle beleeve all things that are written in the Law and the Prophets in the Evangelists and Apostles next that I have hope towards God that there shall be a Resurrection both of the Just and the Unjust And lastly that hereupon I exercise my self to have a Conscience void of offence toward God and towards man alwaies with which Petition and Profession I cease and shut up all Sept. 13 Ann. Dom. 1661. Regni Carol. secundi Magn. Britann Franc. Hibern Regis sereniss 13. sed inaudito Dei Consilio Restituti cum eo Ecclesiae secundo * Aâ—t M. 5 Adulationâ— epto iâ— Maii 29. 〈◊〉 mihi nataliâ— per lavacrâ— generationâ— NOVAE 〈◊〉 excurrit Quod utrique secundissimè faustissimeque in perpetuum cedat Votum ex animo quotidian JOHANNIS ELLIS FINIS