their general exception The next is against the Ceremonies of this Church and of the Common-prayer Book in particular Of the Ceremonies in partic Against which they except these things First that they are not established by Law Secondly that they are superstitious Thirdly that they are scandalous Fourthly that they have been occasions of persecution Fifthly they are burdensom for their number And lastly even by the consequence of the Article 34. of the 2. Homilie of the time and place of Prayer by the very Preface of the Common-prayer Book it self and also the practice of the Bishops they ought to be removed Touching the first that they are not established they endeavour to prove first generally in that the Common-prayer Book is not established secondly particularly because of the Book of 2. and 5 6 Ed. 6. and the Act of Uniformity of Common-prayer Touching the first that they are not established In the Answ to the sixth gen Except because the Common-prayer Book is not established hath been answered above Touching the particular proof here the Brethren do prevaricate not unpalpably and very undutifully traduce Qu. Eliz. and the Parliament that established the Book of Common Prayer P. 34. For first they say that However the Rubrick before the Book of Common-prayer printed in 1 Eliz. directeth to use such Ornaments as were in use in 2 Edw. 6. Ornaments of service yet that is no part of the Book of Common-prayer which the Parliament of 1 Eliz. established because the Book of 5. 6 Edw. 6. hath no such Rubrick or direction and that Act of 1 Eliz. for Uniformity of Common-prayer injoyns all things to be done according to the Book of 5 6 Edw. 6. and none other nor otherwise therefore nothing according to the Book of 2 Edw. 6. which yet * P. 39. afterward they say is good Law So that they make that Parliament very weak and inconsiderate men Answ and indeed meer C. Combs if that word might be used in reference to so awfull an Assembly that what they appointed in the very entrance of the Book by Rubr. they would establish they did by the Act immediately overthrow They appoint such Ornaments in the Book unto the Minister in Divine Service as was in use by Act of Parliament in the second year of Ed. 6. And in the Act they conform the Prayer-book unto that of 5 6. Ed. 6. and none other or otherwise As if the former were not an Exception and a Provâ—so also in the Act it self Act for Uniformity prope sinem Provided alwayes sayes the Act and be it enacted that such Ornaments of the Church and of the Ministers thereof shall be received and be in use as were in the Church of England by the Authority of Parliament in the second year of the Reign of King Edw. 6. untill other order shall be therein taken note by the Authority of the Queens Majesty Note with the advice of her Commissioners appointed and authorised under the Great Seal of England for Causes Ecclesiastical or of the Metropolitane of this Realm Which latter clause of the Act yields a farther Answer to the Breth viz. that if those Ornaments were not otherwise established either by the Act or by the Liturgie yet by this Act Other Ceremonies if they be established by the Queen and her Commissioners and so by the following Princes Q. hath power to ordain Ceremon Rites and Orders Ecclesiastical it is sufficient The like may be said for Ceremonies Rites and Orders appointed by the Book That Act immediately after the former words subjoyning And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the Orders appointed in this Book the Queens Majesty may by the like advice of the said Commissioners or Metropolitane ordain and publish such further Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments So that here is establishment enough Next they would prove that the Ceremonies in the Common-prayer Book for of those they are speaking are not established by Law Pag. 38. because the Common-prayer Book of 2 Edw. 6. is in some things referred to And particularly as to Ornaments and Rites both by the Rubrick before Common-prayer in the present Liturgy and by the Statute of 1 Eliz. 2. So that as to this point vâ—z of Ornaments and Rites which they named and as to Ceremonies for of those they are speaking and instance in them presently so much of that Book is still in force by Law But that Book hath expresly given a liberty in some of the things here desired to be no further imposed where in the last page thereof called Certain Notes for the more plain Explication and decent Ministration of things contained therein it saith As touching kneeling crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame This say the Brethren is still good Law c. wherein they do as well falsifie as prevaricate for neither the Rubrick before the Common-prayer nor the Act for Uniformity do name Ornaments and Rites as the Brethren recite the words but Ornaments only Now the word Rites comprehends the Ceremonies also which are not referred to in this Act but bounded in the Book it self and further liberty given to the Queen about them as we saw above out of the Act. Again they prevaricate for they know it was far from the meaning of that Rubrick they quote in 2 Ed. 6. when it names kneeling crossing and other gestures as things indifferent to be done or left according to every mans devotion Far it was from them to intend the Crosse in Baptism or the kneeling at the Communion or other gesturâ—s establisht in that very Book and by Act of Parliament and the latter whereof they explain by Rubrick in the Book of 5 6. Edw. 6. But the Brethren know they meant these words of such other Crossings and Kneelings and gestures which were many in those times not appointed by the Book So much for the â—stablishment The next is they are superstitious Superstitious Thirdly scandalous Both which have been replyed to above to which I referre for brevities sake only because this Tract is growen farre beyond what I intended The fourth is they have been occasions of persecution to manâ— able and godly peaceable Miniâ—teâ—s and sober Christians With reference to what hath been said above I add Pâ—â—â—â—â—ble Ministâ—â—s first Touching the Ministers that peacâ—â—ble they are not if like the Brethren Who first endâ—avour to enflame the people as well as Parliament and then to cast questions of difference between the King and Parliament â—ag â—â—â— â—â—â—r â— about Prerogative â— as they not obscurely do by quarrellâ—ng the validity of the
they said in the Preface and in the Prayer in both which the book speaks of them as of several orders as wee saw but now for that word of Consecration is used for honours sake onely as being the separation of a person to a more eminent order If the Brethren could make advantage of it they might by the same Logomachy prove that Bishops Priests and Deacons are consecrated also for the Title of the Book saies The form and manner of consecrating Bishops Priests and Deacons Ergo Priests and Deacons are consecrated as well it may bee said as that Bishops are consecrated therefore not ordered This for the judgement of the Church of England and of the Articles whereof the book of Ordination is a branch unto which the Brethren as it seems have also subscribed Artic. 36. For revolting from which Can. 38. they have merited the censures of the Church but that they say those Canons have now no powder but there may bee some in making If Linwood and Anshelme say Linwood constitut Anshelm in Phâ—l 1. that Episcopacy is not an order distinct from Presbyters wee are to note that these and many streams like have but one head which when it issued out this was a little troubled it is St. Hierom whom in this they follow and whose words they use Who being provoaked by John Bishop of Hierusalem Ad Evagr. Tom 2. in Ep. ad Tit. 1. took occasion warmly to make that a general note which hee had but from a few particular instances and the latitude of the word Bishop in Scripture That because there was not at that time any one so constituted at Ephesus Act. 22. when Paul left that Church therefore there was not one afterward when John wrote his Revelation and Christ sent the message to the Angel especially of that Church To say that Angel was the company of the Ministers Apoc 2. is to beg the question not to answer the proof Also because there was none one while more specially designed by Paul at Philippi or at least spoken to therefore there was none at Colosse when as the Apostle directs his speech to bee delivered to Archippus To say there was no other Minister there is to avoid what can not by such evasion be escaped Ephesus had a Bishop or call him what you will a superiour Governour to all the Ministers 1 Tim. 1. when Timothy was there and so had the Isle of Crete when Titus governed it Tit. 1. When the Apostle admonisheth the Hebrews to obey them that have the Rule over them Heb. 13. Act. 15. Gal. 2. 1 Cor. 3 5. 2 Cor. 3.6 Eph. 6.21 Rom. 13.4 cap. 15.8 doth it exclude the government of James or of Peter to whom Paul applyed himself as the pillars and rectors of that Church A speech uttered to many doth not shut out the precedency of some one among them The word Deacon is sometime applyed to the Apostles themselves and to the Evangelists And to the Magistrate Luk. 19.44 1 Pet. 2.12 and to â—hr st himself So the word Episcopacy sometimes signiâ—ies viâ—itation in general in the Scripture sometimes the offiâ—e of A ostleship Act. 1.20 And his Bishoprick let ano her take â—nâ— sometimes the office of a Bishop or Pastor or Presbyter 1 Tim. 3. Hee that desireth the office of a Bishop But this latitude of the Word in Scripture impedeth not but that the thing now understood thereby may be in Scripâ—ure distinct from that of Presbyter and is in all those plaâ—es and persons where and who had jurisdiction over other Ministers as the Apostles the Evangelists and others such as Timothy and Titus were But that Hieron even when hee disputes upon the Word was not so clear against the thing Ep. ad Evagr. in ipso fine appeâ—rs in that hee saith Presbyter Episcopus aliud aetatis aliud dignitatis est nomen Unde ad â—imotheum de ordinatione Episcopi Diaconi dicitur de Presbyteris omnino reticetur quia in Episcopo Presbyter continetur Et ut sciamus traditiones Apâ—stolicas sumptas de Veteri Testamento Qâ—od Aaron silii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia The name saith hee of Presbyter and Bishops the one is a title of years the other of dignity Whence it is that in the Epistle to Timothy there is mention made of the ordination of a Bishop and a Deacon by the way note Consecration an Ordination that Antiquity doth name the consecration of a Bishop ordination which the Brethren deny but there is no mention there of the ordination of a Presbyter because that in a Bishop a Presbyter is also contained And that wee may understand the postolical traditions taken out of the Old Testament Hieron judgement of Epâ—scopacy whilst he dâ—sputes against it look what Aaron and his Sons and the Levites were in the Temple Let the Bishops and he Presbyters and the Deacons challenge unto themselves in the Church where first we have as much distinction yeelded as was betwixt Aaron and his Sons and the Levites between the Bishops and Presbyters and Deacons Secondly That this distinction is Apostolical and grounded on the equity of the orders of the Ministery in the Old Testament so that it is agreeable unto Scripture both in the Old and New Testament Thirdly That the word Bishop is used for Presbyter sometimes because it comprehends it But hee doth not say it is comprehended also of it SUBSECT II. Answ 2 BUt wee may quit this controversie about the distinction of the orders of Episcopacy and Presbytery for the question is of the power which of men in the same degree is not alwaies the same When the same Father saith in the same Epistle Quid enim facit exceptâ ordinatione Ep. ad Evagr. Episcopus quod non facit Presbyter What doth a Bishop excepting Ordination which a Presbyter doth not and where elsewhere hee saith That imposition of hands or confirmation of the Baptized was proper to the Bishops though hee qualifie it by saying that it was done ad honorem potius Sacerdotis quam ad legis necessitatem ' for the honour of the Priesthood for so by way of excellency hee often as also other of that time call Episcopacy as we saw above out of Cyprian rather than by necessity of the institution ' And when in the former Epistle and elsewhere hee saith Ad Evagr. in Tâ—t cap. 1. In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret Schismatum semina tollâ—rentur That it was decreed through the whole world that one should be elected out of the Presbyters and set over the rest unto whom the whole care of the Church should belong and the seeds of Schism taken away Also Ecclesiae
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
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
Presbyter and Bishop as the Brethren do and that of Paul made him an Evangelist is to make him twice ordained which is not once proved and therefore may as easily be denied This for that they produce out of the Gospel To what they say from Law viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming and the Brethren thence inferring that the Law did not intend to binde all to this form of Ordination It is easie to see that the Statute refers to those then not ordained by it but by other order or in other places but is no cloak for any since What in the fifth place they add that this affixing the right of Ordination unto Bishops doth unchurch all the Protestant Churches is a cast of their office which is to calumniate For that is law and order in one place which is confusion or Schism in another The Apostles Rule 2 Thes 3. Reformed Churches That every man meddle with his own business may bee in some sense applicable to Churches also Wee know our own duty wee hope charitably they would do theirs had they the liberty wee have or the light They condemn not us wee despise not them but give them the right hand of fellowship and when occasion serves wee declare that wee are with them and they with us one bread and one body SECT IV. Of the book of Ordination SUBSECT I. Bishops imposition of hands on Deacons NExt that they may mark out iniquity and accomplish a diligent search for it and that so the nakedness of their Father and Mother if any were might in no part be covered with the veil of charity or modesty but exposed to the contempt and scorn of those in Gath and Askelon They fall upon the book of Ordination But what Book sure such as is written sententiis vivis The book of Ordination as the Jesuite spake of Savanarola upon the Psalms So composed for strength of Doctrine and piety of expression that there is no religious heart can think but that they were guided in it by the very Spirit of God and which did the Brethren conscionably peruse they would finde as wee say other fish to fry and instead of quarrelling with it fall down and ask God forgiveness for their breach of what they promised when they were ordained by it But to the particulars Omitting their quarrel to the three orders and the word Priest answered before Come wee to their exception against the ordering of Deacons which is P. 45. that the imposition of the hands of the Bishop alone upon them is contrary to Acts the sixth where 't is said that They and not one of them onely laid their hands on them But if it be of necessity that at the ordaining of the Deacon there must be the hands of all the Apostles or Ministers present Then more should be required thereunto than to the making of a Minister or a Bishop for that was done by Pauls hand as himself witnesseth in Timothy or at least it will follow that one Apostle 2 Timothy 2. if the rest were present had not power to make a Deacon Secondly Is it any way probable that all the Twelve laid their hands upon every one May not rather Calvins opinion above cited hee admitted viz. ' that one onely did it in the name of the rest Thirdly How will it follow that if all the Apostles laid on hands that therefore every Minister present with the Bishop must do so too unless they can shew that every private Minister doth come as neer the dignity of an Apostle as a Bishop doth who is a Governour of the Church Fourthly It is well noted in the Articles that some superstitions in the Church though there it speaks in another case have grown Artic. 25. of the Sacrament partly of the corrupt following of the Apostles The Apostles and not one onely might lay on hands because there were several to bee ordained And many occasions did admonish them of expedition Again Their Deacons were not in all points as ours which are admitted into the order of the Ministry Why the sole imposition of the Bishops hands is used in Deacons which because an inferiour one to represent the distinction of it and the dignity of the other viz. The Ministry usually so called or Priesthood it was thought convenient to impose the sole hand of the Bishop in the one But for more solemnity not more efficacies sake to adjoyn other Ministers to the Bishop in the other SUBSECT II. Apostles choose Deacons THey except secondly against that passage in the Except 2 prayer where it is said that God did inspire his Apostles to chuse into this order St. Stephen c. whereas they say Act. 6. the Text saith it was the multitude Now the Brethren say it was by order from the Apostles And it hindreth not but that the Apostles might chuse with them or if not their approbation is their chusing after the multitude had made theirs Where the Brethren say that to say the Apostles chose them directly ' crosseth the Text they give us a taste of their learning and of their Logick With them it seems Except 3 subordinata simul vera are contradictoria and Jonathan and David mortal enemies SUBSECT III. Receive the Holy Ghost BUt that which most offendeth say they is N. 3. Receive the Holy Ghost that in the very act of ordaining Priests or Ministers the Bishop takes upon him to give that which none but God himself hath power to bestow where it saith Receive the Holy Ghost c. which be the words of Christ himself to his Apostles without any warrant from him to bee used by any other Because in other ministrations where the words of Institution in Baptism in the administration of the Lords Supper c. are first rehearsed and then at the Act of ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution For answer Answ First the Bishop is not to be laden with this odium alone if any were just but the rest of the Ministers also that impose hands with him the Bishop for orders sake being but their mouth But to the matter First To the thing it self next to their exceptions against it To the former Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose And particularly assumeth to himself the calling of the Ministry As separate unto mee saith the Holy Ghost Barnabas and Saul for the work that I have appointed them Act. 13.2 And take heed unto your selves and unto the flock over which the Holy Ghost hath made you over-seers Act. 20. saith the Apostle to the Ministers of Ephesus Whence it
be read at the consecration of a Bishop Pag. 46. that was read at the Ordination of Priests therefore they infer that the compilers of the book never dreampt of a distinction of orders between Bishops and Presbyters Surely the Brethren are somewhat confident Answ that their readers are very easie either to be perswaded or to be deluded For may not the same Scripture contain matters common to both and peculiar more specially to one of those orders When they have expressed themselves sufficiently before must the appointing of a chapter that containeth precepts for both joyntly yet for the one more eminently argue they meant thereby to confute themselves The next exception is That there is no warrant Except 2 in Scripture for Archbishops Not indeed for the very word as there is not for many other things Answ as for the Trinity Justification by Faith onely Baptism of Infants Women coming to the Lords Supper But for the thing there is The Evangelists as Timothy and Titus had power over other Ministers And the Apostles had power over them If the state of the Church then needed such Superintendents over Bishops and the state of the Church now have the same use and exigency of them There is warrant in Scripture And so there is in Law and Reason viz. to constitute such officers in the Church as well as in the Common-Wealth as whereby the government of it may bee the more conveniently managed The commendation of the wisdome of the Church in this institution of Archbishops wee heard above out of Bucer and Zanchy And may further out of Calvin Calv. Instit. l. 4. c. 4. s 4. Quod autem singulae Provinciae unum habebant inter Episcopos Archiepiscopum Quod item in Nicaena Synodo constituti sunt Patriarchae qui essent ordine dignitate Archiepiscopis superiores id ad disciplinae conservationem pertinebat Si rem omisso vocabulo intuemur reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo prescripsit Now that saith he every province had among their Bishops one Archbishop Archbishops and Patriarchs approved by Calvin and that in the councel of Nice there were ordained Patriarchs which should be in order and dignity superiour unto Archbishops this was done for the preservation of Discipline and Government But if wee will omitting contention about the Word consider the thing it self wee shall finde that the ancient Bishops intended not to frame any form of Church-Government which was in kinde different from that which God had appointed in his Word Thus far hee Go to now yee that pretend to be followers of Calvin and see whether Archbishops yea Patriarchs have not warrant from the Word of God The Brethrens third Exception is against the Except 3 consecration of an Archbishop but upon the former ground that it is but a humane creature Consecration of Archbishops which ground is confuted But if hee were Answ yet consecration may be requisite as a solemn separation of a person to an office in the Church of so much influence of so much consequence As though Kings themselves bee in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creation 1 Pet. 2. though by Gods secret appointment yet no man ever quarrelled with their solemn inauguration by prayer other ceremonies suppose them such as are not superstitious into their office That they say our Church seeth no necessity of the consecration of an Archbishop Inst. because it appointeth the same form for both Answ is to stumble at the same undutiful stone to indeavour to make the Church contradict it self To appoint a consecration for an Archbishop and yet to make it a thing of no necessity That it hath not appointed a different form for this is to let the Brethren and all men understand that they did not count this a different order but degree onely in the same order and therefore the same form of consecration might serve for both Because the Church would not multiply services without necessity To the last Exception which they infer from Except 4 the former viz. That seeing the Archbishop is but of the Churches constitution Oath of common obedience therefore they see no reason why he should receive an oath of Canonical obedience from the Bishop But of the Antecedent wee saw above Answ as to the consequent it is untruly gathered For though an Archbishop bee but of Ecclesiastical constitution what hindereth but that having so great an influence upon the Church the welfare whereof doth so much consist in the obedience of the several Governours thereof unto their Superiours and this by men in place so hardly oftentimes performed without more solemn obligation of conscience what impedeth either in Religion or Reason that for the securing the peace of the Church and the exercise of Government an oath may not be exacted of an inferiour degree But that here 's the cramp it argues too much inferiority and subjection unto the Archbishop of a Bishop with whom the Brethren do count themselves equal who are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as cannot bear the yoak especially having now as Caesar once so long ruled that to obey they knew not how But they should remember that a levelling spirit is as dangerous in the Church as in the Common-Wealth and tends to Anarchy and no Government at all What made Diodate else at Geneva come so rarely to the consistory but this that hee said Young men perked up and every one having an equal power there was no place for gravity in the Government which hee expressed to one I know to this effect And thus I have done with their Exceptions against Episcopacy the Government and the solemn initiation thereunto its consecration SECT V. Episcopal Jurisdiction THeir next is against its Right of Jurisdiction Against Episcop Jurisdiction And Except 3 first of sole Jurisdiction Or the exercise of Government alone Where first their assertion not onely that Bishops have not the onely power of Government but also that all Presbyters have a share therein Next their proof of it First to their assertion First Because my scope is onely to vindicate Answ so far as I am able The Doctrine Worship and Government of the Church as agreeable to the Scripture and as received publickly established and practised in this Nation if any do break this fense let the Serpent bite him Eccles 10.8 if hee remove these stones let them fall upon him if hee willingly violate these holy and sacred bonds of Law how weak a Patron soever I am hee shall have no advocate of mee Next the Terms perhaps would bee explained For sole Jurisdiction may bee taken either for sole Right of Government Sole Jurisdiction so that no man else hath any thing to do to govern but himself or by delegation from him or else for the sole Right of the exserting exercise and putting
not his friend Apollos nor himself neither What is Paul saith he or what is Apollos but the Ministers by whom ye believed 1 Cor. 3.5 That they might learn in them not to think of others above that which is written chap. 4.6 Their idolizing of some had been the occasion of the Apostasie of many His Pupil Austin puts this Lecture into practice who in his writings against the separation of his time the Donatists and others endeavours to undeceive the people and sets down the faults as well as the errors of those Schismaticks One place for all Vnde tantae turbae convivarum ebriosorum innuptarum Aug. contr ep Parmen lib. 3. cap. 3. sed non incorruptarum innumerabilia stupra foeminarum unde tanta turba raptorum avarorum faeneratorum Vnde tam multi per suas quique regiones notissimi tantundem volentes sed non valentes Optati If you be wheat and not chaff saith he whence is it that there is in Optatus the Donatist or Separatist his faction such a crowd of luxurious persons drunkards unmarried but not unmarr'd women innumerable rapes and ravishments whence this throng among you of oppressors of covetous of usurers whence is it that there are so many who are well known in their several Countries to be as curst Cows though they have shorter horns Matth. 7.15.16 But had our Saviour been either understood or believed the ravening Wolves had never crept into the flock in their Sheeps cloathing but they would if observed have been discerned by their fruits interpreted Rending and tearing as was said before being a fruit of thorns and thistles not of the vine or fig-tree St. Paul attributes it to the folly and negligence Rom. 16.17 as well as the charity of the Romans that they did not observe that those who caused divisions amongst them contrary to the doctrine which they had received did but with flattering words and sweet preaching according to Mr. Tindals version deceive the simple and serve their own bellies But yet I must add that distinction here which our Saviour uses in another case I speak not of them all Joh. 6.70 But as the Sea the more it flows on one side the channel the lower it ebbs on the other so the immoderate preferring of some doth necessarily carry with it the undervaluing of and prejudice against others With the contempt of others better oft-times than the former This appeared in the Corinthians and Galatians who by how much the more they doted on their new teachers by so much deeplier were they prejudiced against their old Minister and Apostle Insomuch that he could neither speak nor write but he was taken either for a fool or a mad-man or an enemy 2 Cor. 10.10 chap. 5.13 His speech is contemptible say they And If I be besides my self saith he it is for your consolation implying that they thought so of him And Gal. 4.16 Am I become your enemy because I tell you the truth Now the fruit of this evill root in my self was that I did not greatly mind what those of the contrary part either said or wrote Whom if I had piously and considerately heard and read it had in all likelyhood either prevented or recovered my falling sooner Euseb hist lib. 6. cap. 6. But not onely Dionysius in the Historian hath taught us to become boni numularii omnia Probantes quod bonum fuerit retinentes Good mony-changers ' proving all and keeping that which is good But Austin himself also hath informed us that a real adversary to the truth may be read so it be warily and with wisdom Hence it is that he commends the Rules of Tichonius the Donatist unto the reading of all men as we saw already Quod ideo dicendum putavi ut liber ipse legatur à studiosis cautè sanè legendus est Aug. de doctr Christ lib. 3. cap. 30. ad fin non solùm propter quaedam in quibus ut homo erravit sed maximè propter illa quae sicut Donatista haereticus posuit Which I therefore speak saith he that the book it self of Tychonius may be read by the studious so it be warily not only in regard of those things wherein he erred as a man but especially in regard of those which he wrote as a Donatist Job 7.51 But read he might be It was the precipitancy of the old Pharisees condemned by one of themselves when he came to some farther moderation That they condemned and judged a man before they heard what he could say for himself This is that which a Minister of the Gospel above all men should observe so to walk in the very eye of Christ as to do nothing by partiality 1 Tim. 5.21 This Canon therefore was transgressed 6. Cause Want of due reverence to the Church and State 1. In general 6. As the wisdom of Law-givers is seen not onely in the matter but the order also of their Laws so the Lord with great prudence placed that Precept first in the second Table of his Laws from whence directly or occasionally the observation of the rest depend Honor thy father and thy mother The true exposition of which is contained in the first rudiments to be instilled into children but through that neglect we want the efficacy of it being men yea and Teachers also viz. A neglect Catechism in the Book of Common-Prayer duly and heartily to honor and obey the King and his Ministers To submit our selves to all our governors teachers spiritual pastors c. That is a default in my reverence to the Church and Common-wealth with the Governors of both was another and an eminent cause of my prevaricating For the transgression of which commandment as I deprived my self of the promise annexed so incurred I the threatning implyed so that had it not been for the rich mercy of God and clemency of others my days might not have been so long in the land of the living as they have Although I committed nothing by Law criminal Isa 8.20 To the ' Law and to the Testimony saith the Prophet Which is not to be restrained to the Scriptures onely though so meant there but unto all expressions of the wisdom goodness and government of Almighty God toward men declared in the Laws which are nothing else but as I may so speak copies of those Attributes and of Gods eternal Law the first Original Hence the disobedience unto the Legitimate Governors Administrators and Expounders of the Law of God is made Rebellion against himself and a presumptuous sin by the Lord in Moses And in particular Deut. 17.2 In particular 1. Our own Church R. Hook Eccles Pol. l. 5. § 71. touching the Church the Laws Governors and body of it That speech of one doth not want its weight as none of his did As becometh them that follow in all humility the ways of peace we honor reverence and obey in the
into Congregations such as themselves also acknowledged to be true Christian Churches and bodies of Christ do read off themselves and incorporate into new ones of their own for the most part small and inconsiderable For the detecting further of which error we are to note one or two particulars First Ecclesiastical power may be lost we must distinguish between the original state of a Church as it might be at its first collection and the after-condition of it and present being When it was first gathered it might be free as was the family of Jethro Numb 10. but not so afterward when incorporated with another Church All the several Heptarchies in this Nation and many Provinces else-where were once free and Independent doth it follow they must be so still or rend themselves from the Kingdom if they could to be so again By this the 120 names that were the Church in the beginning should still have assumed their first liberty Act. 1. For we must note that Ecclesiastical power is as well disseasable as civil and may be lost so as it is not lawful to resume it and that not only by a voluntary concession or providential falling in with other Christians or Churches but even by force also As if by publick Edict two or more Churches should be constrained to unite into one As in England all the Christians in one Parish are made members of that Church and all the Parishes of that Diocess one Diocesan Church and all the Diocesan Churches one Metropolitical from whence they are aggregated yea incorporated into one National Church Now being thus joyned together by God and good order it is not lawful for themselves again to put assunder This is one of their fundamental errors A fundamental error of Independency to fancy a reducement of the Churches to their first infancy Why attempt they not the same in civil Societies Common-wealths and Kingdoms yea and families also there is the like reason rule and example for the one as for the other The strange consequences of it And so this flabel of Schism in the Church shall also be the bellows of Sedition in the Common-wealth For if Ecclesiastical original right of liberty and independency cannot be taken away neither can Civil and then the with-holding it is but usurpation no title Conference at Hamp Court pag. 82. 1 King 12. and then as there must be no Bishop so no c. King James his inference To conclude Look what right the ten Tribes of Israel had to separate from the Church of their brethren and to congregate and incorporate into one of their own and to make themselves Independent from any other the same have these Brethren Neither do they seem to have any better if so good for there was an appearing divine approbation of their recess from the Kingdom of Judah and their own reason prompted them to think that this must imply a withdrawing from the Church also Now that they became Idolaters first that was accidental Again they went not so far Ezek 16. as utterly to non-Church themselves for God did still acknowledge them for his people Thirdly the occasion of their separation seems to be more just from the Church than the Common-wealth 1 King 11. and 12. for by Solomon's apostacy it was fill'd with all manner of Idolatries Lastly some of those that have begun at Independency have proceeded as far in re and deed if not farther than they For they have apostatized from all communion with our Churches or any Reformed from thence to Anabaptism from that to Quaking and so not onely denying the Lord that bought them Jude vers 5. as the Apostle speaks but also the whole Scripture and are become worse some of them than Infidels and Idolaters even plain Atheists Whereof perhaps some instances and examples of this kind might be given if it were requisite to name places and persons By which things and through their hoâ—rid shipwracks by sub-divisions providence asketh the question now as it did once in another case of Apostacy from the Church and their unsuccessfulness thereupon Jer. 2.17 Hast thou not procured this unto thy self in that thou hast forsaken the Lord And Is it not of the Lord that the people weary themselves in the fire for very vanity And in them is fulfilled that They bite and devour one another Gal. 5. till they be consumed one of another And as he said of such Christians of old Nullae tam infestae hominibus bestiae Am. Marcell ut sunt sibi ferales plerique Christiani There are no beasts unto man so mortal enemies as are most of that sort of Christians implacable one unto another I conclude this with that of the Father concerning their Ancestors Sic sic necesse est ut minutatim secti conscissique despereant Aug. contr Epist Parmen lib. 1. cap. 4. in fine qui surorem animositatis suae Catholicae pacis sanctissimo vinculo praetulerunt So so is it just that they should crumbling and cut in mamocks perish and come to nothing who have before the most holy band of the Churches general peace preferred the swelling of their own high stomachs Which leads me to the first point of Independency but last to be spoken to viz. Separation CHAP. II. Of the grounds of Separation with an Examination and Refutation of them And first in general TOuching Separation I shall speak first in general 1. In general and then descend to some more special causes of it In general thus It hath in it The evil of separation of all the three ingredients of Independency the most malignity not onely as it ariseth from pride scorn and hypocrisie the Sal sulphur and Mercury of this subterraneous body but especially because it suggests unto the hearts of the common people that most horrid temptation that they are not in a way of life and wherein they may be saved This provoked the Apostle so in the like case 2 Cor. 5.13 Gal. 1.8 9. chap. 5.12 that they thought he was besides himself And to curse the Authors of Schism and wish they were cut off To declame against them as those that served their own bellies Rom. 16.17 2 Cor. 11. As false Apostles and ministers of Sathan Yea our Saviour upon this ground of separation and scattering of the flock calls them wolves in sheeps cloathing Matth. 7. Joh. 2. 1 Tim. 6. and thieves and robbers The Apostle else-where that they are proud knowing nothing doting about questions and strife of words that they count gain godliness and that the root of all this evil is pride How we may know when Separation evil Eph. 4. and the love of mony which is covetousness That where there is professed one God one faith one baptism one Lord one Spirit c. those that perswade separation from such are cunning and crafty men that lie in wait to deceive with several other the like 〈◊〉
lost the Revenues of a good part of a Bishoprick as 't is said which he had purchased And it may be others of these Brethren are ejected as they had ejected others For these times are like those Ruffin Hist eccl l. 1. c. 21. Ea tempestate foeda facies ecclesiae admodum turpis erat non enim sicut prius ab externis sed à propriis vastabatur Fugabat alius alius fugabatur uterque de ecclesia erat praevaricatio erat lapsus ruina multorum Similis poena sed impar victoria similiter cruciabantur sed non similiter gloriabantur quia dolebat ecclesia etiam illius casum qui impellebat ad lapsum At that time the face of the Church was foul and uncomely indeed for not now as formerly the Church was destroyed by enemies but by her own One is driven the other drives him away and both of them of the Church Offences and falls and ruines there were of many All were like sufferers but not all like conquerors All were tortured alike but all could not glory alike for the Church did lament even his fall that forced another to miscarrry saith the Historian But to leave the men and to come unto the matter 3. Their matter The premises are not established they say because there is Addition Detraction and Alterations made in them since the Originals and first establishment For Answer Object 1 Addit Substract Alterat Answ we may note here a twofold distinction 1. Of persons private or publick 2. Of things lighter or more material to apply these If the Alterations Additions or Detractions alledged be done by private hands and in things of lesser moment Misprisions in lesser things by private hands the main continuing unviolate It would be better thought on whether such a misprision be it casu or consilio unwittingly or willingly ought to invalid a publick act For then perhaps neither the Brethren have an authentick Bible nor any Lawyer a true Statute-Book because there are many faults do happen by the pen and by the press which may have happened in the things we speak of But secondly if such alterations In more material ones and by publick persons c. be made by publick persons or in things material it must be considered what powers the Laws do give unto them in these affairs now it is certain and the Brethren acknowledge it that until 17 Carol. 11. The King had freedome by Law to appoint under his Broad Seal Commissioners for Causes Ecclesiastical Reasons for Reform p. 51. to amend whatsoever might be reformable in the Church And in the Act for uniformity of Common-Prayer Act for uniformity of Com. Prayer at the end of it it is granted unto the Queen that if there shall happen any irreverence in the service of God by the mis-using the orders appointed in the Common-Prayer-Book she may by her Commissioners or by the advice of the Metropolitan ordain further rites or ceremonies for the advancement of the glory of God c. Several Acts in K. Hen. 8. Edw. 6. Q Eliz particulaâ—ly that of 1 Eliz. cap. 1. Necessit of Reform p. 50. Now by this and other particular Acts that restored all Ecclesiastical power from the Pope unto the Crown And particularly by the Act of 1 Eliz. cap. 1. wherein having first united and annexed all Spiritual and Ecclesiastical jurisdiction to the Imperial Crown of this Kingdom they are the words of the Brethren it addeth what power shall be given by commission under the Great Seal to exercise the same in this following clause viz. And that your Highness your Heirs and Successors Kings or Queens of this Realm shall have full power and authority by vertue of this Act by Letters Patents under the Great Seal of England to assign name and authorise when and as often as your Highness your Heirs and Successors shall think meet and convenient and for such and so long time as shall please your Highness your Heirs or Successors such person or persons being natural born Subjects to your Highness your Heirs or Successors as your Majesty your Heirs or Successors shall think meet to exercise and use occupy and execute under your Highness your Heirs and Successors all manner of jurisdictions priviledges and preheminencies in any wise touching or concerning any spiritual or ecclesiastical jurisdiction within these your Realms of England and Ireland or any other your Highness Dominions and Countries And to visit reform redress order correct and amend all such errors heresies schismes abuses offences contempts and enormities whatsoever which by any manner spiritual or ecclesiastical power authority or jurisdiction can or may lawfully be reformed ordered redressed corrected restrained or amended to the pleasure of Almighty God the increase of vertue and the conservation of peace and unity of this Realm Now howsoever the Brethren would make this Act void after the Act of 17 Car. 1. of which anon yet the things we speak of being transacted before remain in force by vertue of that Act. And certain it is that not only the Kings themselves but the Parliaments also the Judges the Ministry have always thought that by the King some alterations might be made by vertue of these Acts without violation of Law provided nothing were done contrary to any thing in the Book contained Preface to the Com. Prayeâ— Book especially when the King shall be supplicated by his people thereunto Hence the King in his Proclamation for the Authorizing of the Book of Common-Prayer by occasion of the Conference at Hampton Court which having reflected on saith Kings Proclamat for establishing the Book of Com. Prayer And for that purpose namely to satisfie the scruples of some tender consciences gave forth Our Commission under Our Great Seal of England to the Arch-Bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribe to be used to make the said EXPLANATION c. And it is also certain that the same not only Kings successively but also Parliaments and Judges with all the other Magistracy have taken all the premises viz. The Doctrine or Articles of Religion the Worship or Common-Prayer-Book The Discipline and Government to be established by Law Or else how will the Brethren or how can any other free the Kings from Arbitrary Government the Parliaments from betraying the publick liberties the Judges from perjury and perverting Law and other Magistrates from oppressing of the people if men have been punished for disobedience to these if not established by Law But surely we may more safely confide in the judgment of so many Acts of Parliament and Laws of so many Princes By divers Ministers of sundry Counties so in the title K. Ja. Instructions to Preachers 1622. Artic. 4. Parliaments Judges Magistrates then in the conjectures of certain Country or County Ministers what is Law The rather because this being a Prerogative Ecclesiastical
of Worship in the nerves and sinews of Discipline and in the bones and strength of Government which no true Son of the Church of England can without indignation reflect on Thirdly it striketh at the very beeing and safety of it For first this will both nourish and breed Papists and Separatists when they shall consider that by this Oath we have acknowledged that there is no one part Isa 1. wholly sound in this Church but that from the crown of the head to the sole of the foot there are wounds sores and putrifying corruptions And being the expressions are indefinite they cannot tell what in any part is sound nor know what to cleave unto and so are prepared for apostacy from it 4. Schismaticall illegal oppressive to to the Government of the Church or confirmed therein 4. This Covenant sweareth a Schisme and is an unjust Oath as it is injurious and oppressive to the Government of this Church and the express Law whereby it is established to wit Episcopacy not to insist on the ranking of it with Popery and Superstition The Church of England is founded in Prelacy saith the Luws Of which before And the King in his Oath swears to defend the Rights of this Church Yea this order is by the Laws in force before 17 Car. 11. the very next the King himself in Parliam for so the style runneth the Lords Spiritual and Temporall The right of Episcopacy out of Scripture Antiquity and the late Reformers hath been shewed before and out of the Law of England also Now to swear against a main point of the Law of the Land wherein we have the suffrage of the whole Church and against that order of men both under which Bishops as Cranmer and others special instruments of the Reformation and by influence whereof we first received the Gospel and several whereof sealed it in opposition to Popery and Superstition with their blood Five Bishops being burned viz. Cranmer Arch-Bishop of Cant. Ridley Bishop of London Hooper and Latimer Bishops of Gloucester and Wortester and Ferrar Bishop of St. Davids is such a piece of unchristianity injustice and ingratitude yea and perjury also in those that have subscribed the three Articles and taken the Oath of Canonical obedience that I should wish mine eyes a fountain of tears to bewail it and my quill the pen of a more ready Writer to describe it Pudet haec opprobria nobis c. What shame is it that this should spoken be And nothing to be said to th' contray 5. It is of most dangerous insinuation 5. Of most dangerous insinuation against the dignity person and authority of the King in respect of the Kings Authority Dignity and Person First To his Dignity in putting him after the Parliaments and Kingdoms and yet put the Parliaments before the Kingdoms as if he were inferiour unto both whereas by our Oath of Supremacy we do acknowledge him to be over all persons within these his Realms and Dominions Supreme Governour And have in that and in the Oath of Allegiance and in the Protestation sworn and engaged to maintain his honour and priviledges Secondly It insinuates most imminent danger unto the Kings Person and Authority whilest it engageth to preserve and defend the Kings Majesties Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdoms Openly implying that both the one and the other may be deserted in case he do not or seems to some not to defend true Religion and the Liberties Thirdly And for his Authority we swear obedience thereunto in the former Oaths indefinitely without such limitations as these are whence these appears to be no less then a treasonable limitation 6. It swears to betray and oppress contrary to Law 6. Is oppressive of the K. faithful subjects and true members of the Church 7. It bettaies the Liberty of the Subject in setting up an Arbitrary power against Law the Kings faithful Subjects and the true sons of the Church because they would keep faith with the one and unity with the other Artic. 4. under the names of Malignants and Hinderers of Reformation 7. It owneth the Houses of Parliament in opposition to the King to be the Supreme Judicatories and acknowledgeth a power in them of punishment to life and estate which is a betraying the Subjects Liberty as also that they may punish as they judge convenient or a Committee from them What is this but to pluck up Magna Charta by the roots which gives this priviledge that no free-born English man shall be punishable in life liberty or estate but by a Jury of his equals c. So that this is an erecting of an Arbitrary Government and destructive to the Fundamental Laws of the Land The same error is committed in the fift Article against those that should any way oppose this kind of union between the two Nations 8. In the sixt and last Article 8. Obliges to a blind a betting of all attempts in the pursuance of it 9. Engages against Repentance it obliges to defend all those that enter into this Covenant in the pursuance thereof which what it infers cannot be foreseen nor how far that clause may be extended 9. It engageth against Repentance which in an Oath of that nature and newness ought not to have been done but that juvat impiis as well as miseris socios habuisse It pleaseth them that have the plague to see That others as themselves infected bee 10. 10. Hypocritical blasphemous towards God scandalous and dangerous to other Churches and Nations Prov. 24. Eccles 10. Matth. 22. Prov. 13. 1 Pet. 2. Lastly In the Epilogue and close of it It is Horridly Hypocritical Blasphemous towards God Scandalous and Dangerous to other Churches and Nations First It is Horridly Hypocritical in acknowledging that we profess before God and the world our unfeigned desire to be humbled for our sins and the sins of these Kingdoms against God and Christ his Son c. And yet at the same time swear to dishonour both and transgress the Gospel which commands obedience of Subjects to their Princes especially in doubtful cases the King holding forth not force but law as well as they and as I am perswaded with better evidence Ezek. 20.27 Secondly It is most blasphemous and a high temptation of Almighty God to pray most humbly unto him to strengthen us by his holy Spirit to live and dye in opposition to the just Laws of the Land in sedition against our natural Prince in schism against the Church and in oppression and violence against our innocent brethren Thirdly It is Scandalous to other Nations and Churches whereby through us the name of God as called upon and professed by the Reformed was blasphemed even among the very Turks Ezek. 36.20 yea our Nation the members of it in peril wheresoever they came as Merchants and Travellers know Lastly Dangerous unto the same Churches First
points but for convelling and tearing up the foundations of many generations in * As the invisibility of the Catholick Church c. Doctrine Worship and Discipline without legitimate Authority and for other things which need not here be named Their third instance of the defectiveness of the Articles Object 3 is that they speak nothing of the creation of providence fall of man of sin of the punishment of sin of Gods Covenants effectual calling Adoption Sanctification Faith Repentance Perseverance of the Law of God Christian Liberty and liberty of conscience Religious worship of the Sabbath or Lords day of Marriage and Divorce the Communion of Saints Church-Government and Discipline of the Resurrection or of the last Judgment All which the Scripture teach as necessary and are comprised in the Apostles creed That the Assemblies Confession hath all these and that with proofs of Scripture which the Answ 1 Articles want But they should consider that a Confession of faith is one thing and a Catechism or a common-place book to refer ones reading unto is another If the Church shall think fit to compile one of these for the help of young students no doubt but all those shall be expresly treated on though perhaps not in the same form or titles But to constitute a Confession of Faith of all these heads with the several Articles which the Assembly hath subjoyned would doubtless have excluded many more from subscription than the Articles ever did Especially where they have made that an Article of faith which never was a Protestant doctrine viz. That the Church Catholick is a visible and organical body Assemblies Confess ch 35. Artic. 2. whereas it is an article of our faith in the Apostles Creed and not of sense And that which is laid as the foundation of the usurpation of the Bishops of Rome Bellarm. de Eccles l. 3. c. 2. by Bellarmine for either that or somewhat like it must follow upon that ground so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon A point universally opposed by the Protestant party except Peter Ramus and perhaps one or two more althongh of late owned by some of them of which * Vindicia Catholicae in answer to Mr. Hudson else-where I instance in this that be it true or false yet a point of this nature should not have been made an Article for the not subscribing whereto men must have been rejected from the Ministry others there are that would have stuck no doubt with many men orthodox able and godly 2. As to the things themselves they are all in effect touched either in the Articles Articles of Ireland Anno 1615. whence taken or the Homilies which are approved by the Articles or in the Liturgy or in the Book of Ordination a branch also of the Articles And the Articles of Ireland which are more full in themselves than ours and comprehend in terminis most or all these heads they are taken verbatim out of the books now mention'd And to give some instances The Creation and Providence is mentioned in the first Article of God and in the Catechism in the Common-prayer-book And more largely in the Homily for Rogation week part 1 2. The fall of man his sin and punishment of it professedly discours'd of in the Homily of the misery of mankind and is touched in the Articles Artic. 9. 10. of Original sin and Free-will Gods Covenant may be understood in the Articles of Justification and Predestination Artic. 11. 17. and is discours'd on largely in the Homily of Salvation Effectual calling also in the same 17th Article and more largely in the Homily of Faith Where also of Adoption as likewise in the lesser Catechism in the Liturgy Faith in the Article of Justification by faith Sanctification in the Homily of good works and divers others Repentance hath a proper Homily for it Perseverance is expresly set down in the 17th Article Of the Law of God in the Homily of the misery of Man And in the Catechism in the Liturgy so far as concerns practice Christian liberty in the Articles of the Traditions of the Church And the Homily of disobedience and wilful rebellion Religious worship is the subject of the Liturgy And of several Articles and of the Homily of the time and place of prayer The Sabbath or Lords day in the Homily of the time and place of prayer Of Marriage both in the Homily of Matrimony and in the Exhortation at Marriage in the Common-prayer-book Divorce as a point of Law is discoursed in the Canons Communion of Saints is the ground of all Exhortations to Unity as the Homily against Contention and exhortation to Charity as love and good works Church-government is the subject of Artic. 20. 21. of the authority of the Church and of General Councils And for Orders they are in the Book of Ordination For the Rules in the book of Canons and in the Rubricks in the Liturgy about Order and in the Commination there Of the Resurrection the Homily on Easter-day And of the last Judgment in the Homily against the fear of Death Seeing therefore that most or all of these heads are either expresly treated on or occasionally either in the Articles or branches of them how say they that they contain nothing of them Proofs to Confessions Lastly for the proofs added in the Assemblies Confession not added in the Articles they know it is not usual to add Proofs unto Confessions as may be seen in the Confessions of the Reformed Churches where they are rare And even lately their Brethren of the Independent way published their Confession without proofs And unless it be that of New England the Assemblies and those of the Separation I remember not that I have seen any with frequent proofs And if I mistake not it had not been amiss if the Assembly had kept the Track in this in as much as the Proofs sometimes do not infer the Article In a Catechism or Sermon or Dispute they are more proper than in a Confession Because that is a thing supposed to be grounded not in this or that place but on the current of the Scripture Besides Proofs occasion Dispute which is abhorrent from the nature of a Confession The places alledg'd may be clear a proof and yet not so to every less-intelligent Reader I conclude this discourse touching the imperfection and defectiveness of the Articles with that considerable passage of Erasmus to this purpose Summa religionis nostrae pax est unanimitas Erasm presat in Hilarium ea vix constare poterit nisi de quà m potest paucissimis definiamus in multis liberum relinquamus suum cuique judicium propterea quod ingens sit rerum plurimarum obscuritas c. The sum saith he of our Religion is peace and unanimity of which there is little hope unless those things which shall shall be enjoyned as matters of faith be
65. But give me leave to close with the testimony for the practice of it and the reason of that practice out of Austine not only the Vulgar one that we should not be ashamed of Christ crucified but one somewhat deeper Ecce venturi estis ad fontem sanctum diluemini baptismo Aegyptiis insequentibus Israelitas Serm. de Temp. 119. cap. 8. similia erant vestra peccata persequentibus sed usque ad mare rubrum Quid est usque ad mare rubrum Usque ad fontem Christi cruce sanguine consecratum lanceâ perforatum est latus Christi manavit pretium nostrum Ideo SIGNO Christi signatur Baptismus id est aqua ubi tangimini quasi in mare rubrum transitis Behold you are coming unto the holy fountain ye shall be washed in Baptisme Your sins that follow you are like the Aegyptians that pursued the Israelites but how far but unto the Red Sea What is it unto the Red Sea As far as the Font consecrated with the CROSSE and blood of Christ Christs side was pierced with a spear and our redemption flowed out Why the Cross in Bapt. Therefore Baptisme that is water where you are dipped or sprinkled and as it were pass into the Red Sea is signed with the sign of Christ Thus far he wherein he signifieth both the use of it by the Antient Church in Baptiâ—me And also the reason that it might represent by what suffering and means the remission of our siâ—s by the blood of Christ applyed in Baptisme was obtained and brought unâ—o effect I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy Signum hoc non tam In Script Angl. in Censur Liturg Angl. c. 12 de Sign Crucis in fronte Baptizand quòd est usus in Ecclesia Antiquissimi quà m quòd est admodum simplex praesentis admonitionis Crucis Christi adhiberi nec indecens nec inutile existimo si adhibeatur modò purè intellectum religiosè excipiatur nullâ nec superstitione adjunctâ nec elementi servitute aut vulgari consuetudine This sign of the Cross in Bapt. for of that he is passing his censure not so much because it is of most antient use in the Church as because it is simple and of present admonition of the Cross of Christ I think it neither undecent nor unprofitable to be used Provided it be rightly understood and piously received without superstition or servitude to the very sign or of common custome Thus far he The third is kneeling at the Communion A ceremony which some most of all others scruple Kneeling at the Commun Matth. 23. and yet the Brethren now mentioned who strain at every gnat swallow this camel very smoothly For they say the Rubrick named above hath solidly and excellently declared it We will not refuse nec ab hoste doceri Phil 1. to hear truth though preached of strife and envy as the Apostle speaks the rather because it may also oyl some other minds exulcerated likewise The Rubrick is this The Rubrick about kneeling at the Lords Supper Whereas it is ordained in the Book of Com. prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the holy Communion which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorder which about the holy Communion might else ensue lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental bread and wine there bodily received nor unto any real and essential presence there being of Christs natural flesh and blood for as concerning the Sacramental bread and wine they remain still in their very natural substances and therefore may not be adored for that were idolatry to be abhorred of all faithfull Christians And as concerning the natural body and blood of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs natural body to be in moe places then one at one time This is the Rubrick the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion Artic. 28. and diffusely for popular audience handled in the Homily of the worthy receiving of the Sacrament Hom. of the Sacram. Tom. 2. might without any great peril be omitted especially as it seems not being confirmed by Parl. as being sent when the Book was printed off as we have noted elsewhere But as to the matter of that Rubrick seeing neither Scripture nor Father is alledged nor a third part so much spoken for satisfaction as in the Canon for explic of the Cross in Baptism why may not this as well as that satisfie The heads of which arguments for the Cross in that Canon being these Reasons for the Cross in Bapt. out of the Canon Note 1. The Apostles so far honoured the name of the Cross that under it they comprehend Christ and all his benefits 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise The opposition to which would have been a note of an enemy of Christ 3. That though abused in Popery yet being purged from the superstitious opinions had of it there and being of use as a token that we should not be ashamed of Christ crucified and as press-money to engage us to fight under his banner against our spiritual enemies it was approved both in Ed. 6. time by the Martyrs and other Confessors and by Bucer in his censure of the Liturgy and by the Confessions of the Reformed Churches It being cautioned 1. Cautions That it is no part of the substance of Baptism 2. That the child is both baptized and received into the Congregation before the signing with the Cross 3. Because it is in it self indifferent but being injoyned by authority ought not by private men to be neglected which arguments seem as full for this as did the former for the kneeling But for kneeling at the Sacram. we have also as in the * See Goulart Annot. in Cypr. lib. ad Demetr ca. 19. in Epist 56. cap. 7. Hooker pol. l. 5. § 58. former the suffrage of Reformed Churches in allowance and in some cases in practice also The French Churches in their late Apology written by Monsieur Joh. Daille say Thanks be to God we are not so ill taught as to scruple the * Apolog. of the French Churches translated by my learned friend Mr. Th. Smith Printed Camòr 1653. chap. 12. receiving the Sacrament on our knees Our Brethren of England never receive it otherwise and when we receive it with them we do very readily conform our selves to their order Thus they and this for that ceremony The last is
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
this Vine that it may grow up and flourish and as a sense unto this Vineyard full of choice plants both from breaking in upon it by odious calumnies and from others breaking out and making it but a stalking-horse to shoot at further game That they would preserve it sarta tecta which hath for its matter the sacred Doctrine for form the divine Worship for use both a Sanctuary for a godly soul and a Bulwark against the lesser Vermine and greater beasts of Separation and Popery And in a word hath been consecrated unto us and came swimming in the bloood of Martyrs and sealed by the holy Ghost unto our hearts and by the presence of God on our outward blessings Finally Act. 5.6 Edw. 6. 1 Eliz. 1. That they would please to reflect on and revive that wherein the Kings most excellent Majesty the Lords Temporal For establishing the Book of Common-prayer and all the Commons in this present Parliament assembled doth in Gods Name earnestly require and charge all the Arch-bishops Bishops and other Ordinaries that they shall endeavour themselves to the uttermost of their knowledge that due and true execution hereof for establishing the Liturgy may be had throughout their Diocesses and Charges Note as they will answer before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting this good and wholesome Law I have done with the two first the Doctrine and Worship the Articles and Liturgy CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means of preserving them from corruption COme we to the third that is the Assemblies the impurity whereof is a grand motive unto Independents and Separation wherein the Church is clear the guilt must lie either on the negligence of persons entrusted or the necessity of times and the condition of the Church The Laws The Laws do meet with all both criminal and penal offences and evils if these be executed there can be no notorious offendors And there are but two things necessary to preserve an Assembly pure Instruction and Correction or Discipline upon offendors Now the Church hath strictly appointed Catechism through all the grounds of Christian Religion prohibiting any to come unto the Lords Table Rubrick after the Confirmation who cannot give an account of them and for the better ripening thereunto hath ordained confirmation as a preparative And for Discipline to preserve the Congregation pure the Rubrick before the Order of the Holy Communion hath these words So many as intend to be partakers of the Holy Communion Rubrick before the Communion shall signifie their names to the Curate c. And if any of those be an open and notorious evil liver or have done any wrong the Curate having knowledge thereof shall advertise him in any wise not to presume to the Lords Table until he have openly declared himself that he hath repented truly and amended and that he have recompensed the party whom he hath wronged or at the least declare himself to be in full purpose so to do The same order shall the â—urate use with those betwixt whom he perceiveth malice and hatred to reign NOT SVFFERING them to be partakers of the Lords Table until he KNOW them to be reconciled Wherein you see there is full provision made for the purity of the Church The Authors of necessity of Reformation pag. 48. say of this Rubrick for its fulness in point of Discipline What is this but as much and as high Jurisdiction as any Bishop can use in that particular Object But I am not ignorant that this Rubrick hath not served for a Plea at all seasons Cases may so fall out Respons that summum jus may be summa injuria and as in the Civil so in the Ecclesiastical Judicatories there may be cause to fly to the Courts of Equity for the moderation of the rigor of the letter of the Law But the intention of the Church is plain and if it can not always attain its end yet Est aliquid prodire tenus Independents Acknowledgement si non datur ultra Yea and the congregational Brethren themselves acknowledge That whatsoever defilements they apprehended in the Worship or Government of the Church yet it did never work in them any other thought much less opinion but that MULTITUDES of the Assemblies and PAROCHIAL Congregations Apologet. narrat pag. 6. were the true Churches and Body of Christ And again in the same page We always have professed and that in these times when the Churches of England were the most either actually overspread with defilements or in the greatest danger thereof that we both did and would hold a COMMUNION with them as CHURCHES of Christ Which reminds me of a speech of one in his dealing with persons of these Principles Aug. contr Parmen lib. 1. cap. 8. Et adversum nos loquuntur nobiscum loquuntur cum eos obmutescere compellat veritas silere non permittit iniquitas that is They speak against us and they speak for us and when truth constraineth them silence yet their iniquity will not let them hold their peace But touching the purity of the Assemblies it is no doubt with the Church in this life as it is with every member of it who if sensible hath cause deeply to cry out with the Apostle under the sense of the mixtures of corruption Wretched man that I am who shall deliver me from this body of death Rom. 7. Would we have mixtures born with in our selves if Hanc veniam petimus demus vicissim let us yield it to the Body especially seeing we have for our warrant not onely the state of the Jewish Church which in its greatest Apostacy was owned by the Lord as his Spouse and the Members of it for his Children Where is the bill of your mothers divorcement Isa 50.1 Ezek. 16.20 And thou hast taken my children which thou hast born unto me and offered them to idols Neither is it sufficient here to say Robins Apol. for Separat cap. 12. That this Church was holy in Abraham and also a typical one for it was to be holy in it self and a real Church too as well as typical for they did eat the same spiritual meat c. 1 Cor. 10. And the Catholick Church comprehends the Jewish as well as that which is Christian properly as is truly asserted in the seventh Article of the Confession of the Church of England We have not onely this president but also the example of our Lord and Saviour who communicated with that Church and did not gather another out of it till the consummation of that Polity and till they had declared themselves open adversaries to the scope of Scripture both in Doctrine and Worship In the mean time both going up to their feasts and commanding his Hearers to attend upon the Doctrine of their Teachers Mat. 23.2 3. and himself living and dying a member
matters it by which of the two hands All the breaches of the Ten Commandements are punishable by Law And other things as Ignorance and other Scandals or the same are taken notice of by the Rubricks of the Liturgy and especially by that before the Communion wherein the Minister hath power given him and is admonished to restrain the scandalous Next for the manner and persons by whom this Discipline is commonly exercised 3. The Manner The Judges and the Bishops Officers what matters it if the thing be as well done as is usual in so great bodies as was said and as the condition present of the Church will bear Though Christ himself baptized not but his Disciples was it not therefore a right admission John 4.2 But these that depart for Discipline it is oft-times for fear it should be exercised upon them being lawless in many things 1 Tim 5. Gal. 6. and ungodly and who themselves can hear none as the Apostle speaks in the like case But if it were formerly the left hand and that not clean enough if by such as were not fit persons either for their Calling or Corruptions there may be a Spunge in that case provided Howsoever it is the Authority from whence not the Officer by whom the thing is managed Lastly Though there should have been or yet may be not only in the manner of the administration or the Application and use of it but also much defect in the thing it self as to the Discipline in this Church Calv. Inst lib. 4. cap. 1. Sect. 15. Verum quia non ita sedulo semper advigilent Pastores interdum etiam indulgentiores sunt quà m oporteat vel impediuntur quo minus eam quam vellent severitatem exercere possint fit ut non semper submandantur etiam palam mali à sanctorum Contubernio Verum etiamsi Ecclesia in officio cesset non protinus uniuscujusque privati erit judicium separationis sibi sumere Aliud est malorum fugere contubernium aliud ipsorum odio Ecclesiae Communionem renuntiare Yet because the Pastors do not alwaies watch so diligently and sometime they are more indulgent than is meet or they are hindred that they cannot exercise that severity that they could wish by which means it comes to pass that open evil men are not alwaies removed from the society of the Saints yet although the Church be slack in its duty it is not therefore every private members part to assume to himself the judgement of Separation It is one thing to fly from the society of evil men and another thing through the hatred of them to renounce the Communion of the Church saith Calvin with which dismiss I should conclude this head of Discipline also but that the former Brethren ne quicquam omnino intactum relinquerent that they might turn every stone and shake all Foundations forgetting that he that removeth such Stones shall be hurt therewith Eccles 10. and that breaketh the Churches hedge a Serpent shall bite him have also charged this Now Discipline Discipline is the Order of Church-Government for the preservation of the Doctrine the Worship the Assemblies and is as the Fense unto the Garden or the Tower unto the City and is contained in certain Rules Canons and Ecclesiastical Laws for the preservation of Unity Order and Decency in the former particulars Necessit Reform pag. 54. The Canons of 1603. Their exceptions are against the Canons chiefly established in Convocation and confirmed by the Kings Authority Anno 1603. They object especially their Non-establishment by Law their contradiction to the Laws Why the Brethren except against these Canons is not here particularly answered c. which discourse savouring more of the Hall of Westmin than of the Abby leave it I shall there to be decided The rather because it consists most of Repetitions as they are better at those than at repentings which is not spoken to reflect on such repeatings as are grave and serious for those are commanded Deut. 6.7 for Matters answered above particularly As also because by indeavouring to make things plain this Tractate is grown in immensum so that the thought of it troubles my self and more the perusal of it may the Reader As for the things they insist on being of that nature as they are did my self think as the Brethren do R. Hook Eccles pol. l. 5. p. 20. that viz. they might be illegal perhaps in some things or inconvenient nevertheless as in other things of like nature even so in these my private judgement I should be loath to oppose against the force of their Reverend Authority who by their Place Parts and Experience have cause to see further and have judged otherwise of them Aug. ad Januar Ep. 118. in fine ipso but rather take counsel of Austin unto Januarius in the like Argument Ut ea quae proloquutus sum serves quantum potes ut decet Ecclesiae prudentem ac pacificum filium That those things which I have spoken saith hee thou shouldest observe as much as may be as becometh a prudent and peaceable Son of the Church But wee may take up in this case most justly that complaint that he hath in the same Epistle Idem ibid. cap. 2. Sensi enim saepe dolens gemens multas infirmorum perturbationes fieri per quorundam fratrum contensiosam obstinationem superstitiosam timiditatem quae in rebus hujusmodis quae neque Scripturae sanctae authoritate neque universalis Ecclesiae traditione neque vitae corrigendae utilitate ad certum possunt terminum pervenire tantum quia subest qualiscunque ratiocinatio cogitantis aut quia in suâ patriâ sic ipse consuevit aut quia ibi vidit ubi peregrinationem suam quo remotiorem à suis eo doctiorem factam putat tam litigiosas excitant quaestiones ut nisi quod ipsi faciunt nihil rectum existiment I have often found saith he mourning for it and grieving that much of the unsettledness of the weak is occasioned by the contentious obstinacy and superstitious fearfulness of some Brethren which in such things as are not determined by the Authority of the Holy Scripture nor by the tradition of the Universal Church nor by the benefit of correction of life can ever come to any certain period onely because there is some appearance of reason in him that fancieth so or because he is used to do so in his own Country or because he hath seen it so in his travels which by how much the farther they were off from his own Country the more learned he thinketh them to be do raise such litigious questions that unless it be what they do themselves they think nothing well done Thus far he I have done with the Discipline CHAP. VIII Of the Government by the Ministry in general and by Episcopacy in particular SECT I. Ministers ◠Cause of Separation The Government I Address my self now
unto the fifth and last thing the Government under which I comprehend the Ministry as well as Episcopacy both in their Calling and employment First The Ministry To whose constitution it is required that he be orthodox in Doctrine able in parts Conditions requisite to the constitution of a Ministry innocent of life examined by such as are in place so to do that he be not excepted against by the People and solemnly consecrated by prayer and imposition of hands thereunto More we shall not finde in Scripture necessary as by the consideration of 1 Tim. 3. and Tit. 1. Act. 14.23 with other places may appear Now if unto all this God do give evident testimony to his Ministry by his presence therewith both on the hearts of his people and conviction of the adversaries All of them observed in the Church of England Book of Ordination of Ministers Book of Canons Can. 34 and 35. and by appearing for him otherwise there is then a further seal of his Ministry The former six Particulars are all observed in the Church of England in the ordering of Ministers as by the Book of Ordination may appear although perhaps not with that exactness at all times as might be wished And for the seventh and last God hath set to his seal in the plentiful blessing of their Labours 'T is true that one of the Ancients saith Cum ipsa plebs maxime habeat potestatem eligendi dignos sacerdotes Cypr. l. 1. ep 4. vel indignos recusandi That the People especially have the power of choosing good Ministers or refusing those who are bad He doth not mean a jurisdiction and authority but a liberty of accepting or refusing upon just ground alledged touching their conversation not as if the power as People and distinct from the Ministery were in their hands for so he explaineth himself in the same place Vt plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur The people being present that the crimes of those that are evil may be discovered and the merit of the godly may be declared And a little after he expresseth the same thing more fully shewing the Form of Ordination of Ministers in his time De traditione divina Apostolica observatione servandum est tenendum quod apud nos quoque ferè per provincias universas tenetur ut ad ordinationes ritè celebrandas ad eam plebem cui praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit uniuscujusque actum de ejus conversatione prospexit That is It is to be observed and kept as a divine and Apostolical Institution which is also held by us and almost in all Provinces That for the right Ordination of a Minister the Bishops of that Province do assemble unto that people unto whom the Bishop or Minister is to be ordained and that the Bishop or Minister be ordained in the presence of the people who do know perfectly the life of every one and perceiveth their actions by conversing with them But by this testimony it appeareth That the Interest of the People was a liberty from their knowledge of the life of the person to accept or refuse but that the Election was not wholly by them but the Bishops or Ministry were to regulate the Election which he expresseth in the Epistle before also Nemo adversum sacerdotum collegium quicquam moneret Epist. 3. l. 1. nemo post divinum judicium post populi suffragium post coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret No man saith he would if the Brotherhood did obey their Ordinary according to the Institution of Christ move any thing to wit against the Bishop after the Judgement of the Colledge of Ministers after the divine Approbation after the suffrages of the People and after the consent of the other Bishops c. But that the People should have the power of Election of Ministers Instit l. 4. cap. 4. s 12. Calvin cites against it and approves the Councel of Laodicea Can. 13. Est equidem illud fateor optima ratione sancitum in Laodicensi concilio ne turbis electio permittatur Vix enim unquam evenit ut tot capita uno sensu rem aliquam bene componat ut ferè illud verum est Incertum scindi studia in contraria vulgus primum soli clerici eligebant quem elegerant offerebant magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret Auditis popularium vota clerici demum eligebant Hunc ordinem ponit Leo Epist 87. expectanda sunt vota Civium testimonia populorum honoratorum arbitrium electio clericorum That is That truly I confess is with very good reason decreed by the Councel of Laodicea Can. 13. Popular Elections not allowed That the Election of Ministers should not be permitted to the People For it hardly at any time comes to pass that so many heads do with one consent compose any business well and that is commonly true which the Poet saith ' The common people being weak 'To several Factions quickly break First therefore the Ministers chose then they offered him to the Magistrate afterward the matter was brought to the people or if the business began with the people it was onely that they might know whom especially they desired which when they understood then the Clergy did choose Thus Calvin Beza also De Minister Grad cap. 23. Quod tota multitudo simul fuit convocata suffragium tulit nec essentiale nec perpetuum fuit i. e. That the People were called and gave their voyce was neither of the essence of the Call nor perpetual And with us Book of Canons Can. 31. the Ordination of Ministers is appointed at four times of the year at which time Prayer and Fasting is enjoyned any that will are permitted to be present See the Book of Ordination proclamation made unto them to except against the persons to be ordained And no Bishop permitted to ordain any not of his Diocess without Letters testimonial Canon 34 35. under pain of suspension But if in this there may be any defect or have been abuse yet we are to consider that of the Church of England saying That in the Primitive Church in the beginning of Lent The Commination at the end of the Liturgy and at the beginning notorious sinners were put to open penance and punished in this world in stead whereof until the said Discipline be restored which thing is much to be wished it is thought good c. may perhaps imply that it would if it might without greater peril reform some other things also among which this of the somewhat more particular approbation or acceptation of the people if it should be found
necessary in respect of their Ministry might possibly be one But I determine not onely I do from the premisses conclude seeing there is in the Ministries Ordination in England all the essentials observed and that God by his blessing of their Labours and protecting of their Calling declared his owning of them whatsoever defects may be imagined in their outward Calling Brightman in Apocal. 3.20 with Mr. Brightman in the place above noted Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt cujus vim divinam in cordibus sentiunt Why do they for some defect in the external Call so perversly reject that Word and Ministry whose soveraign and divine power they feel upon their hearts I dismiss this particular and pass to the other Branch touching the Governors of these and their Regiment the Bishops SECT II. Of Episcopacy its Right and Title IT is certain ever since God had a formal and instituted Church there have been superior Ministers in it distinguished also by some appellations from the rest As the High Priests in the Jewish and the Apostles in the First Christian Church 1. Scripture And it is as evident that the Church cannot want such by the need that the Church of Ephesus 1 Tim. 1. and those adjacent had of Timothy and the Churches of Crete had of Titus Tit. 1. For Non minor est virtus quà m quaerere porta tueri A Common-wealth hath need not onely at first of a Magistrate but ever after And a Bishop is nothing else but an Ecclesiastical Magistrate And though times may require some things or persons extraordinary as the Church had Apostles at the first of unlimited power yet as Calvin observes Hoc Natura dictat Epist ad Reg. Polon 1554. Vnum ex singulis collegiis deligendum cui pâ—ecipua cura incumbat Nature it self saith he teacheth us That in all orders of men some one must be chosen unto whom the chief care must be committed And this is the esse or substance of Episcopacy Elsewhere he gives the reason of it Comment in Epist. ad Phil. cap. 1.1 Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi ministros quin reliqui praesit unus I confess saith he as mens spirits and manners are Order cannot stand among the Ministers of the Word unless one be over the rest But he would have first their jurisdiction restrained the name of Bishop common and the limits of their Government confined unto one City though afterward in his Letter to the King of Poland he acknowledgeth what the primitive Government was and seemeth not to disapprove it as we shall see anon And the best Independent extant hath expressed so much in my hearing viz. D. T. G. The Church would ever stand in need of such persons as Timothy and Titus This for Scripture Next come we to the Primitive Church 2. The Primitive Church wherein the practice is known to be both most ancient and universal Hierom indeed but without proof being himself no Bishop and angry sometimes with some of them and particularly with John Bishop of Jerusalem and even with Austin himself a passionate man Vid. Epist Aug. 8. seq and somewhat high in respect of his eminency for Learning especially in the Tongues in those times saith Hieron in Epist ad Tit. 1.5 Idem est Presbyter qui Episcopus antequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego autem Cephae Communi Presbyterorum consilio Ecclesiae gubernabantur Postquam vero unusquisque eos quos baptizaverat suos putabat esse non Christi In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret schismatum semina tollerentur That is The same is a Presbyter and a Bishop And before that 1 Cor. 1. by the instinct of the Devil Factions began in Religion and these speeches were among the people I am of Paul I of Apollo but I of Cephas The Churches were governed by the common advice of the Presbyters But after that every one reckoned those whom hee had baptized to be his own and not Christs It was determined in the WHOLE WORLD that One chosen out of the Presbyters should be set over the rest unto whom the WHOLE care of the Church should belong and so the seeds of Schism should be taken away Concerning which testimony fore-prizing what others have said there need not be required a better testimony First it comes from an Adversary next it proveth the thing it contendeth against under favour of so great a person for if then and upon that occasion Episcopacy had its rise when Schisms began in the Church and that one said I am of Paul another I am of Apollo and that those whom some had baptized they counted their own Disciples And that this came to pass even in the very Apostles time Vers 12 13 14 15. as Paul complains Epistle to the Corinthians the first chapter the first And that hee grants that it was decreed in the whole world and that for so useful an End It must follow that Episcopacy succeeded the Apostleship And indeed from the end of their institution it appears in Scripture that they did so as to the office by what name soever For Paul saith expresly both to Timothy and Titus To Timothy that hee besought him to abide still at Ephesus that hee might charge some to teach no other 1 Tim. 1.3 and no Heterodox doctrine And to Titus that for this cause left I thee in Crete that hee might stop the mouths of vain that is Tit. 1.5 erronious and schismatical talkers not onely by word and by example but also by authority Hee so commands him to reject an Heretick Chap. 3. that is excommunicate him as may be conceived And indeed wee see by experience in some Churches those that are of latitude where this Government of late hath been suspended what factions have grown As in the Netherland Churches about Arminius so far that had not the Authority of the Magistrate and assistance of Neighbours interposed those Churches and that Republick had been utterly ruined what divisions are growing at this day among the Churches of France some adhering unto the opinion of Amiraldus about these points others opposing of them I hear with grief and have been told that a Minister of no mean note in that Church lately in London and whom I could name should say that some Ministers of France should express so much that had their Churches full establishment from the Civil Power they could not govern them without Episcopacy which it seems both Calvin Beza and of late Diodate foresaw of whom afterward By this Testimony it appears Episcopacy to have been of greatest Antiquity Universality and of such Necessity
appellavero But his Letters are extant and to my best remembrance I have heard my Lord Abbot Archbishop of Canterbury say That he had the autographa and Originals in his hands of Beza's Letters wherein he doth pray God to continue Bishops to the Church of England But as I said Note Per te datum est Anglis purae ac sincerae Evangel doctr integra professio ad quam si ecclesiasticae disciplin instauration adjunxeris c. his Epistles are printed I end with that Prayer and Testimony of his in his last Writings wherein without any complaint for want of Discipline as he had done in his former Epistle dedicatory to her of 1564. or about the Government he thus closeth his Dedication of his fifth Edition of his Notes on the New Testament 1598. to the Queen R. tua M. novit si qua est sub coelo extera Civitas Ecclesia quae de R. tuae M. tot populorum tam faeliciter sub ipsius imperio degentium salute incolumitate tum apud se laetetur tum ab omnium bonorum autore soriis perpetuisque precibus petat ut hoc perpetuum esse bonum velit eam esse Genevam That is That your Majesty may know that if there be any Forreign City or Church under Heaven that both in respect of your Majesties safety and welfare and in regard of so many People that so happily live under your Government doth both rejoyce in themselves and also request with serious and incessant prayers from the Author of all good that this may continue for ever it is Geneva If he had not and the Church of Geneva for he speaks in its name been satisfied with our Doctrine Worship Assemblies Discipline and Government at least in the main he could not have so spoken I have done with this Author His Successor though not immediate the renowned Diodate Diodate pag. 3. twice and pag. 11. in his Letter to the Assembly at Westminster in his thrice repeated comparative and superlative commendations of the glory of the English Church calling it the very eye and excellency of all the Churches And that it was whilest under Episcopacy for that time he relates unto in that high pitch and state of Holiness and of Glory that it did excel and out-shine all the Churches upon Earth doth sufficiently declare his judgement of that Government which also it seems he dissembled not at the Synod of Dort as appears by the margine of that Letter D. J. B. late Head of Trinity Hall Cambridge See pag. 286. pag. 6. And it hath been told to my self by a person of credit who was often with him at Geneva that he was wholly Episcopal Zanchy hath delivered his judgement touching his allowance of this Government though he lived under the other Zanchy Tom. 8. Observat in confess sua Aphor. 10 11. capitis 25. ex Buceâ—o But first in his Observations on his Confession of Faith he gives an useful Theorem viz. Fides mea inquit nititur cum primis simpliciter verbo Dei deinde non nihil etiam communi totius veteris Ecclesiae consensu si ille cum sacris literis non pugnet My Faith saith he resteth especially and absolutely on the Word of God Two grounds of Faith and then something also upon the common consent of the whole Antient Church if it be not repugnant unto the Word of God Then the Aphorism Credo enim quae à piis patribus in nomine Domini congregatis communi omnium consensu citra ullam sacrarum literarum contradictionem definita recepta fuerunt ea etiam quanquam haud ejusdem cum sacris literis autoritatis à Spiritu sancto esse Quid autem certius quà m illos Ministrorum ordines Episcopos Archiepiscopos Patriarchas communi totius Reipub. Christianae consensu in Ecclesiâ constitutos receptosque fuisse Quis autem ego sim qui quod tota Ecclesia approbavit improbem c. For I beleeve those things which by the godly Fathers being assembled in the Name of the Lord by common consent without any contradiction unto the Holy Scripture have been defined and received that those things also although they are not of the same Authority with the Word of God yet Useful and lawful decrees of of the Church from the Holy Ghost that they are from the H. GHOST Now what is more certain than that those orders of Bishops Archbishops Patriarchs which hee had mentioned in his confession chap. 25. Aphorism 10 11. of the Ministry have been instituted and retained with the consent of the whole Christian Church Now who am I that I should condemn what the whole Church approveth Thus hee Which is the more to be noted because these Observations of his were written after his confession and for declaration of it Then having at large recited Bucers judgement touching the same things Hee concludes Quid quod in Ecclesiis etiam protestantium non desunt reipsa Episcopi Archiepiscopi Superintendents Episcopi sunt Archiep. mutatis bonis Graecis nominibus in mala latina Vocant Superintendentes Generales Superintendentes Sed ubi etiam neque illa vetera bona Graeca neque haec nova malè latina nomina obtinent ibi tamen solent esse aliquot primarii penes quos fere tota est autoritas Verum ubi de rebus convenit quid de nominibus altercamur What saith he For even in the Protestant Churches Superintendents are Bishops and Archbishops there do not want Bishops and Archbishops in deed and really but they have changed the good Greek Names into ill Latine ones they call them Superintendents and General Superintendents And where neither the one nor the other name is used yet there are some chief men in whose power almost all the Authority does rest Now seeing wee agree in the thing why do wee contend about Names Thus far Zanchy But as it was said of Caesar his battel with Pompey in his speech unto the souldiers hee used this expression Miles fieri faciam parce Civibus altero ad victoriam altero ad gratiam Souldier said hee strike the face spare the Citizen The one expression saith the Historian was for victory the other for reputation So our Author having said enough to secure the cause for Episcopacy yet concludes Non possum nostrorum zelum non amare qui ideo illa nomina oderunt quia mutuunt ne cum nominibus vetus etiam ambitio tyrannis cum ruina Ecclesiarum revocetur Yet I could not saith hee but love the zeal though hee had proved the thing against them of our men who did therefore hate those names because they feared that with the names the former ambition and tyranny to the ruine of the Church would return also But himself did not hate those names for hee dedicates the first part of that his famous work de Tribus Elohim unto the Dr. Grindall Archbishop then of York
other Presbyters ought to establish nothing c Neither do they in England for all is transacted in a Synod chosen freely by all the Ministers of the Nation and confirmed also by the Magistrate and Laity in the Parliament Bucer in Eph. 4. Zanch. â—bservat in confess suam cap. 25. Aphor. 10 11. Again the same Author in Ephes 4. quoted by Zanchy in the place now cited as his Patron in the defence of Episcopacy where having ennumerated seven parts of teaching and applied them to the Ministry of the Word viz. 1. Reading 2. Interpretation 3. Observation of Doctrine 4. Exhortation Reproof Consolation 5. Caetechising 6. Conference or Disputation 7. And lastly Inspection how men profit together with praise or rebuke reward or punishment hee adds Cum itaque adeo multiplicem operam requirat Ministerium docendi plures etiam Ministrorum Ordines sunt huic Ministerio deputati hee speaks of the Primitive Church ac primi omnium Lectores c. Seeing saith hee the Ministry of teaching requires so many performances there are also several Orders of Ministers appointed to this office and first of all Readers Which work having highly praised hee saith of the English Church De legendis scripturis gratia Domino probe constitutum est in Ecclesia Anglicana si idonei modo constituerentur Lectores That concerning reading of Scripture praise be to God it is well ordered in the Church of England if so be fit men were chosen for that office Which I note by the way that whereas this grave Author and all the Primitive Church made so high reckoning of publick reading by our late Deformers it hath been almost laid aside And God must be heard but in few because themselves had things of more consequence to communicate and that beyond either measure for time or modesty for the peoples patience or wisdome considering their weakness I excuse not my self forgetting that nulli magis vacuos Lectores demittunt Praefat. ad notaâ— de Dieu in Vet. Test quà m qui nimia copia obruunt and that of my Host in Chaucer to the Parson before his Sermon Beeth ' fructuous and that in little space And to do well soe God give you his grace Therefore as * Sam. Ward Happiness of pâ—actice in the close another hath it and an elegant Preacher Brevis Praedicatio longa ruminatio actio perpetua But to return to our Author Speaking de Disciplina Clericali of the Discipline of the Ministry hee saith Tertia Disciplinae Clericalis pars est Subjectio peculiaris qua Clerici Gradus Ministerii inferioris se subjiciunt illis qui sunt in ordine Ministerio superiore Hanc Disciplinae partem docuit Dominus nos exemplo suo cum vult suos sic committi invicem cohaerere ut membra in corpore subjicit sane unumquemque suorum aliis à quibus tanquam à membris amplioris ac latius patentis virtutis efficaciae custodiatur moveatur regatur Idem praecipit Spiritus S. Subjicimini invicem in timore Dei Eph. 2.21 Ista itaque considerantes sancti olim patres eum in clero ordinem descripserunt ut caeteri omnes Clerici à Presbyterio singulari cura custodirentur Gubernarentur Inter Presbyteros vero Episcopos ut consul inter Senatores Reipubl ita hic primam cum totius Ecclesiae tam singulariter ordinis Clericalis Universi curam gereret atque custodiam constituerunt sancti patres ut Episcopi cujusque provinciae convenirent una cum Presbyteris bis in anno deque Christi Doctrina atque Disciplina inquirerent Ut hae vero Synodi recte ordine administrarentur voluerunt illis praeesse convocandis moderandis Metropolitas Episcopos cujusque Metropolis His Metropolitanis Episcopis injunxerunt curâ—m quandam solicitudinem omnium Ecclesiarum nihil judicii illis concessum erat quod sua propria autoritate exercerent in Ecclesiis quae ipsae suos haberent Episcopos Omne enim in plebem in clerum udicium erat penes suum cujusque Ecclesiae Episcopum Presbyterium Episcopos autem judicabit Synodus Considerentur quae Cyprianus ad Steph. Roman de Martiano Episcopo Arelatensi lib. 3. Epist 13. tum illa q. scripsit in Epist 3. lib. 1. de destributa cuique Episcoporum certâ gregis portione quae praefatus est in concil Carthaginensi ut scripsit ad Quirinum Porro ubi orbis Ecclesiis refertus fuit ac ipsi quoque Metropolitani sua singulari cura opus haberent Nec enim prout caeperant esse plurimi ita omnes pro suo loco vel sapiebant vel vigilabant pauci enim semper in omnibus hominum ordinibus praestantes Episcopis quibusdam primarum Ecclesiarum aliquot provinciarum cura demandata est quos postea vocaverunt Patriarchas c. That is to say The third part of Discipline Ministerial Subjection of inferiour degrees in the Ministry is special Subjection whereby the degrees of the Ministry of inferiour order do submit themselves to those that are in a superiour Order and Ministry This part of Discipline our Lord taught us by his own example namely among his Disciple for seeing hee will have all his so to cleave together The ground of it as the members of one body hee hath therefore subjected every one of his to others by whom as by members of more ample power and activity they may be kept moved and governed And the same doth the Holy Ghost command Submit your selves one to another in the fear of God Primative Ch. practice Eph. 5.21 These things therefore being considered by the holy ancient Fathers they appoint this order amongst the Clergy viz. that all those of inferiour order as those hee named before Readers Chanters Deacons c. should by special charge be governed by the Presbytery Presbytery and cared for But among the Presbyters or Ministers themselves the Bishop as a Consul among the Senators of a Common Wealth Episcopâ—cy so hee should have the chief charge and custody care and government both of the whole Church and also more specially of all the Clergy Universally And the holy Fathers decreed that the Bishops of each Province should with their Ministers or Presbyters meet twice in the year at least Synâ—ds and consider of Christs Doctrine and Discipline or Government Now that these convocations might bee administred the more orderly they appointed for the calling and moderating of them Metropolitanes Metropolitanes that is the Bishops of every Metropolis or chief City To these Metropolitanes they injoyned a certain inspection and care of all Churches to wit within their several Provinces But they gave unto them no jurisdiction which they should execute in those Churches that had Bishops of their own Jurisdiction of the Bishops For all the jurisdiction both over the people and over the Ministry did belong to the Bishop of each Diocess
with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur 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 moveret Let not the Reader nauseate this once or twice
that power into executâ—on Now in the former sense neither the Scripture so far as I understand nor the Church of England hath asserted such power in any Ecclesiastical persons since the Apostles who onely under Christ had a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and autocratical Or thirdly For an eminent degree of power in Government so as that some acts thereof do solely belong unto him to perform regularly and in common order Now in this sense omitting the name as Zanchy said above and keeping our eye upon the thing it self seeing both the Scripture and the Church of England as also the practice of the whole Church through the world formerly and the most learned men of the reformed Churches of late all which have been evidenced above have constituted an order or degree of persons who of right had and ought to have the Regiment and Government over other Ministers as is plain not onely by the Apostles but also by the Evangelists Timothy and Titus as also by the perpetual necessity of the Church I must needs refer unto that fore-quoted sentence of Cyprian to this purpose and add here another of like effect out of him Haec sunt enim initia haereticorum ortus atque conatus Schismaticorum malè cogitantium Cypr. l. 3. Ep. 1. ut sibi placeant ut praepositum superbo tumore contemnant Sic de Ecclesiâ receditur sic altare prophanum foris collocatur sic contra pacem Christi ordinationem atque unitatem Dei rebellatur These are saith hee the beginnings of Hereticks the rise and struglings of ill minded Schismaticks to please themselves and with proud stomach to despise the Bishop for so this word must here be meant thence men depart from the Church thence the prophane altar of separation is placed elsewhere thence against the peace of Christ and against the Ordinance and unity appointed by God rebellion is raised Fourthly Sole Jurisdiction may be taken for exercising those Acts that of right belong to him to do wholly of his own head without ingagement to consult and advise with any or else for the sole power of acting but upon ingagement of taking with him the Judgement and opinion though not the governing power of others also Hence the Apostle in the former sense admonisheth that the Bishop as well as any other Minister and Elder Tit. 1.7 must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the Government of the Church goeth upon his own head And in the latter sense is it that Cyprian than whom no man was more for the priviledge Episcopal and for entire obedience thereunto yet saith Cypr. l. 3. Ep. 10 Ad id vero quod scripserunt mihi compresbyteri nostri solus rescribere nil potui cum a primordio Episcopatus mei statuerim nihil sine consilio vestro sine consensu plebis mea privatim sententia gerere Unto that saith hee that my fellow Presbyters wrote unto mee I can alone return no answer for I determined from my first entrance into my office privately and of my own head without your counsel that are the Ministers and without the consent of the people to do nothing For the true understanding of which sentence and other like as also for a resolution of the question it self a few things must be severally and distinctly noted First That hee doth not in this overthrow what several times hee said before L. 1. Ep. 3. l. 3. Ep. 1. touching the obedience due from the whole Church to the Bishop but onely signifies that hee thinks it his duty to advise with them as theirs to be obedient unto him Secondly That this course of use then is not so necessary now when as all the motions and actings of the Bishop are laid forth and determined and hee obliged to operate and govern onely by them by the Laws and Canons which was not so fully done in that Fathers time Thirdly That this order is not observed therefore by those who are most Antiepiscopal not by the Brethren or Presbyters neither here nor beyond the Seas who do not call the people to all consultations but onely Presbyters either sacred or civil Lastly That this practice of Cyprian is ad amussim and exactly performed by the Bishops of England For The Bishops in the Church of England do nothing but by the advise of their Brethren and of the people First seeing they arrogate no power but what the Scripture the Canons of the Church and the Laws of the Land do allow and secondly that by these all whatsoever materially they do is already prescribed to them And in the third place those powers in Scripture Canons of the Church and Laws of the Nation are approved and confirmed both by their Brethren the Ministery in Convocation and by the people in the Parliament by their delegates it follows truly and really that the Bishops in England act nothing but in effect according to that Fathers example by the counsel of the Ministry and consent of the people Thus much for their assertion Brethrens proof As to their proof It is from Antiquity from the book of Ordination from the Common-prayer-book and from the Law First For Antiquity P. 47. they say in Cyprians time there were in Rome a number of the Clergy Answ who acted with the Bishop By this argument wee may infer strange consequences For the Parliament acts with the King So Acts run the Kings most excellent Majesty with the advice of the Lords and Commons c. And the Counsel acts with the King for that is common in proclamations The King by the advice of the Privy Counsel The question is not with whom the Bishops act as who hath the primary Power The Justices on the Bench act with the Judge but can they declare Law give the charge and pronounce sentence Wee heard above what Cyprians judgement was of the power of the Bishop what also out of tenderness and indulgence and to avoid offence and for better light not for more jurisdiction hee condescended unto also Next Proof 2 for that out of the book of Ordination that because it is asked the Minister to bee ordained whether hee will obey his Ordinary and other chief Ministers c. therefore there are other Ministers that have the power of jurisdiction As if this did not refer unto the Archbishop Answ or other officers of the Bishops To which because they cannot answer they object a place out of the Liturgy which shall bee spoken to in its time P. 48. The other place in the book of Ordination That because it is asked the Priest to be ordained if hee will administer the Doctrine Object and Sacraments and Discipline of Christ as the Lord hath commanded and as this Realm hath received the same therefore they say it was the intention of the Church to admit all Presbyters to have a share in Ecclesiastical jurisdiction That is It was the intention of the Church Answ to