they alledge the Apostles doctrine practise To the Assertion first which is no less inconsiderately uttered than confidently affirmed if generally taken Absurdities of the Brethrens Assert For so it overthrows Civil bounds National Laws Divine and Ecclesiastical Institutions It overthrows Civil bounds Might not the Brethrens Neighbour say unto them Sirs your Garden your Orchard your Close your Land were once indifferent and common to all men it is not the Authority of any Man or Law that can make that proper to you and necessarily to belong to you which Providence at the Creation left common and indifferent for all men On such a discourse as this the Levellers go And my self knew a man that would therefore pay no rent to his Landlord saying Why should not he have a house as well as he Smile not Brethren for the parallel fully holds all Tenures were at first indifferent and common Secondly It destroys National Laws for 't is in it self indifferent whether for example theft shall be punished by restitution or imprisonment or scourging or death Now when the Law of any Nation hath appointed such a punishment necessarily to be inflicted upon such a Malefactor he may upon this ground say The kind of punishment is indifferent and no Law of man can make that necessary without injustice It everteth also even divine Ordinances The Water in Baptism the Bread and Wine in the Lords Supper are before separation indifferent and common Therefore they cannot in particular by this principle be made necessary and obliging to be used Lastly because they intend Ceremonies in Religion it takes away the ground of Ecclesiastical Institutions whose object is especially things in their own nature indifferent as times place persons gestures habits c. for what obedience can be expected where no Authority can make it necessary in such things which leads me to a Answ 2 second Answer Gen. viz. That though no Law can alter the nature of things in themselves metaphysically and abstractedly considered yet it may and doth alter the obligation of practice about them that what was free before to do or not is otherwise now For example It was indifferent whether Paul would sacrifice or not Act. 21. but after the Church had judged it requisite for him he thought it his duty now to do it Again it was indifferent for him to circumcise or not to circumcise Act. 16. Gal. 2.3 5. yet according to circumstances he did it to Timothy and would not do it to others To abstain from blood and from things strangled I suppose the Brethren count indifferent because the Apostle saith Every Creature of God is good 1 Tim. 4. and nothing to be refused yet the Apostles for that time made it a matter of necessity to abstain from them Act. 15. Whether a Man pray uncovered and the Woman covered might seem indifferent but the Apostle besides other Arguments determines it by the custom and practice of the Church as a matter necessary to go that way he propounded As to that clause Indifferent things cannot be made necessary if they offend tender Consciences and are scandalous to good men It is answered that The due performance of the Worship of God And the general edification of all Consciences When scandal is not to be regarded by directing the reverent performance of their duty And the satisfaction of the Consciences of the greater part of the Church together with the taking away the scandal from profession apt to be cast upon it by the Adversary for omitting these Ceremonies is of more consequence and ought to be more eyed by those in Authority then the satisfying of a few though good men Paul no doubt gave very great offence in sacrificing in circumcising Timothy Gal. 2.5 in not circumcising Titus and in being stiffe against it Yet because the more publick and common good of the Church was concerned his charity directed him to love the Body and tender the welfare of that rather then of some particular Members though otherwise pretious This for their proposition next for their proof from the Apostles Doctrine and Practice Their proof Rom. 14. First his Doctrine All things indeed are pure but it is evil to him that eateth with offence See to the like effect also the Proposit touching Reform of the Liturg. now in the Press And it is good neither to eat Flesh nor drink Wine whereby thy Brother stumbleth or is made weak To take heed lest our liberty become a stumbling-block But if one will use his liberty and the other will take offence then his charge is Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth 2. His practise If Meat make my Brother to offend 1 Cor. 8. I will eat no Flesh whilest the world standeth lest I make my Brother to offend Answ But do these things prove that things indifferent may not by Authority be made necessary as to practise Nothing less For the things the Apostle mentioneth were as to any publick Injunction by Authority then in being left free no Law passed on them And they were observed according as Conscience in some and Charity in others did direct But are the Brethren able to shew out of these or any other places of the Apostles doctrine or practice That after the Church hath declared that they seek not to be justified by Works Gal. 2. much less Ceremonies but by the Faith of Jesus Christ That they own but one Mediator betwixt God and Man 1 Tim. 2. even the Man Christ Jesus That they having an eye to decency order and reverence in the Worship of God 1 Cor. 14. to which they are injoyned do judge that such and such Ceremonies without opinion of holiness in the things themselves or of adding any substance to the matter of the Worship are usefull to the better performance of Gods service and edification of his people and not in themâ—elves contrariant thereunto Are they able to shew that the Apostle because either things are in themselves indifferent or because some would be offended at them did in such a case either by doctrine or practice incourage unto disobedience I trow they are not To be sure the places alleadged prove it not as hath been shewed they speaking only of such things as on which no Civil nor Ecclesiastical sanction had passed but were in every mans liberty And the Apostles doctrine and practice as we heard prove the contrary he referring to the custom of the Church 1 Cor. 11. as a determination in things of themselves indifferent and himself also practising divers things Act. 21.16 Gal. 2. that without all question did offend many tender Consciences Certain it is that things strangled and blood were things indifferent yet commanded as necessary for the time by the Apostles Act. 15. So Circumcision sacrificing c. practised by Paul with offence to some Thus of
palinodiam ut dicitur cane incomparabiliter enim pulchrior est veritas Christianorum quam Helena Graecorum pro quâ mille Heroes adversus Trojam dimicarunt I beseech thee saith he take resolute hold upon an ingenuous and true Christian severity joined with charity for the correcting and amending of that work and sing a palinody or peccavi for more beautiful incomparably is the truth of Christians then the Helen of the Grecians for whom thousands of gallant men fought at Troy S. Jerome also unto whom one while Erasm gives the primacy next the Scripture S. Hierom. Ep. Ded. operib Hierom. 1516. Ep. Ded. operib Cyp◠1520. though afterward he renders it to Cyprian in neither with too much judgement if that Epistle be his which is Ep. 8. Tom. 4. Edit 1533. Paris But in the latter Editions it is the eighth of the ninth Tome Hierome I say hath this religious sentence and gives us a fundamental reason and his own example for this practice where there is just occasion viz. Dicat unusquisque quod velit ego interim de me pro sensus mei parvitate judicavi meliùs esse confundi coram peccatoribus super terram quà m coram Sanctis Angelis in coelo vel ubicunque judicium suum Dominus voluerit demonstrare That is Let every man say what he pleaseth for my part I have according to my small judgement determined that it is better to take shame to wit by acknowledgement of our errours before sinners on earth then before the holy Angels in heaven or wheresoever the Lord shall appear in Judgement Thus farre he In these latter times greater men of the Reformation after Luther then Bucer and Calvin Modern Examples we have not The commendation of the first we have from the q] Calv. Epist Ded. ante com in ep ad Rom. S. Grynaeo latter in these words siquidem vir ille ut nosti praeter reconditam eruditionem copiosamque multarum rerum scientiam praeter ingenii perspicaciam multam lectionem aliasque multas ac varias virtutes quibus à nemine hodiè ferè vincitur cum paucis est conferendus plurimis antecellit hanc sibi propriam laudem habet quòd nullus hac memoriâ exactiore diligentiâ in Scripture interpretatione versatus est That man saith Calvin speaking of Bucer Bucer as thou knowest hath besides abstruse Learning rarity of knowledge sharp wit much reading and many other vertues wherein he is excelled almost by no man in our time can be compared but with few and exceedeth the most hath this peculiar commendation besides that no man in our memory hath with more exact diligence travelled in the Exposition of Scripture The superlative encomium of Calvin himself is rendred by one who in all things understood well what he said and was not a man that knew how to flatter especially not him against whom he wrote in point of Discipline namely the incomparable Hooker as he is commonly and deservedly styled r] Hook Eccles Polit. in Prafat Sect. 2. For mine own part saith he I think him incomparably the wisest man that ever the French Church did enjoy since the houre that it enjoyed him Calvin And again Though thousands were beholding to him yet he to none but only to God the Authour of that most blessed Fountain the Book of Life and of the admirable dexterity of wit together with the helps of other Learning which were his guides Again two things of principal moment there are which have deservedly procured him honour throughout the world the one his exceeding great pains in composing the Institutions of Christian Religion His Institutions His Commentaries the other his no less industrious travel for Exposition of Scripture according to the same Institutions Now both these Authours as indeed all others have had their water to their wine as s] D. George Abbot L. Archbishop of Cant. my honorable Lord and Master a great and grave Prelate of this Church would say t] Bucer praesat dedic D. Foxio Ep. Hereford prefix Comment suis in 4 Evangel Bucer relates his former doctrine touching the Sacrament of the Lords Supper and his retracting of it again and closes the Discourse with these words Habet R. P. T. quicunque haec legent ut in contentione Sacramentorum pertractus sim in eâ me gesserim ab eâ Domini ope ereptus sim quaeque ratio sit consilii mei quae causa quod retractare in animum induxi c. Thus have I given saith he your Reverend Fatherhood an account and all other men that shall read these writings how I was wound into these Controversies about the Sacraments How I carryed my self in it and how the Lord assisting I was delivered out of it and upon what grounds and reasons I was induced to retract Which retractation was almost followed with a tretractation as I may so speak for u] Bucer Zanchy hath touching it these words Bucerus post illam retractationem v] Defens Admon Neostadian in ipso sine Tom. 8. in posterioribus scriptis clariùs se explicans idem docuit quod nos de corpore Christi déque illius praesentiâ That is Vid. Scripta ejus Anglican Bucer after that retractation in his latter writings explaining himself more fully taught the same thing concerning the Body of Christ and his Presence that we do Thus far of him Touching Calvin although x] Beza in vita Calv. prope finem Beza in the Narrative of his life saith Calvin In doctrinâ quam initio tradidit ad extremum constans nihil prorsus immutavit quod paucis nostrâ memoriâ contigit That in the Doctrine which he first delivered he was constant to the end and altered nothing a priviledge saith he that hath happened but to few Divines in our time Howsoever this were so in Doctrine although some few things not of the greatest moment might have admitted of farther consideration yet in a point of Government in the Church of Geneva you may read him deeply retracting Epist S. Grynaei Calvino Fac esse quòd tuâ unius gravissimâ culpâ res Christi sic labefactatae sunt Genevae That is z] Calv. Epist edit 2. Sanctandr p. 364. Grant that by your most hainous fault alone the affairs of Christ are so ruined at Geneva for so Calvin had bewailed to Farel in an Epistle yet in this want of Ministers you ought not to lie still whilest any place though never so small is offered Calvins Calvin own words unto Farel are Siquidem ut coram Deo populo ejus fateamur imperitia socordia negligentia errore nostri factum ex parte esse ut Ecclesia vobis commissa tam miserè collopsa sit dignam fuisse nostram hinc inscitiam hinc incuriam quae tali exemplo castigaretur culpâ nostrâ corruisse miseram illam Ecclesiam nunquam sum concessurus a] Calv. Epist to Farel Ann.
displeased God so sore and filthily defiled his holy house and his place of prayer Which last words the Brethren refer to piping singing and playing on Organs Whereas 't is evident that passage hath respect especially to that before where it spake of Images Idols Altars with gross and filthy corrupting the Lords holy Supper and the Gazeing sights Again It condemneth not all piping singing or playing on Organs but such as they were wont to have which was both superstitious for kind and too much for quantity Matth. 6. He that forbad us to pray as the Heathen either for babling or length did not forbid us to pray soberly and upon just occasion largely Thirdly If you take all in concreto and together then singing is also condemned by the Homily for it is ranked with piping and Organs Therefore it must be understood with the former restriction such singing as was then and so such piping such organing namely such as took up so much time and was fitted more to please the fancy than for godly delight and spiritual excitation of the affection and edification Lastly The Composers of these Homilies were Bishops the Homil. were approved by Bishops and by Princes and Parliaments who had Organs and singing in their Chappels and Cathedrals besides the Royal Chappel And therefore cannot be understood to condemn that thing in Doctrine which themselves did allow in practise unless we should compare them to him * Deletum in Autographo repositum ab operis who having an Altar in his Chappel yet wrote strenuously for The holy Table Name and Thing This detorting therefore of mens words against their scope and meaning by the Brethren savours of their folly who as he speaks Job 13.7 will lie for God which he as little owns as stands in need of To the last The Bishops omitting the Pastoral Staff which by the 2 Edw. 6. he is enjoyned to have in his hand or to have it born by his Chaplain First the Common-prayer in the Rubrick referrs to that Act of 2 Edw. 6. onely in respect of ornaments to be used in the time of the Communion Rubrick before the Confession of sins and other times of his Ministration not to other things or times as this which is an ornament to themselves which for humility's sake they have omitted and to avoid ostentation but this is no example for otheâ—s to neglect the things that concern the more immediate worship of God In the former things the Law gives it as a priviledge in these it puts it on as an obligation A Knight shall wear his Spurs and Sword that is he may but He shall serve the King in his Wars that is he must I shall end this discourse with that which Austin ended his de Ritib Ecclesiae concerning the Ceremonies of the Church Ep. 119. Januar cap. ult Sic itaque adhibeatur scientia tanquam machina quaedam per quam structura charitatis assurgat quae maneat in aeternum etiam cùm scientia destruetur quae ad finem charitatis adhibita multum est utilis per se autem ipsam sine tali sine non modo superflua sed etiam pernitiosa probata est Let us therefore so make use of knowledge as we would do of an Engine by which the building of Charity may be raised which abideth for ever even when Knowledge shall be destroyed Which knowledge when it is applyed to charity is very useful that of it self without such an end and use is not onely found to be a supersluous but even a pernitious matter Saith this Father I add Vade tu fac similiter And thus we have found mighty and vehement informations K. James Proclamation for the uniformity of Com. prayer supported with so weak and ssender proof as it appeareth unto Us and Our Councel that there was no cause why any change at all should be made in that which was most impugned the Book of Common-prayer neither in the Doctrine which appeared to be sincere neither in the Forms and Rites which were justified out of the practice of the Primitive Church saith King James I conclude with an Admonition an earnest Suit 1. An Admonition and an humble Supplication My Admonition is to all first that they beware lest this * Let not every wanton Wit be permitted to bring what fancies he list into the Pulpit c. Dr. Ushers Serm. before the Commons Feb. 18. 1620. pag. 6. Exod. 32. Amos 8.11 wantonness arising from spiritual fulness as it is in the bodily They ate and drank and then rose up to play be not punished with a famine not of bread and water but of hearing the Word of God either in the letter or in the saving power of it and of enjoying his holy Worship Next That they would apply to this in its proportion what one of the learned Professors of Tigur hath concerning the Scripture on an occasion of the curiosities of some about that Quis enim alius in Scripturis praeter Dei cognitionem fidem vitae nostrae officium scopus nobis esse vel possit vel debeat non video * R. Gualter presat in 3. Tom. operum Zuinglii VVhat things we are to aim at in reading of Scripture More then the knowledge of God Faith and the duties of our life what other end we should aim at in Scripture I say or in a confession of faith and form of Worship I see not Now these by the Articles and Liturgy as they are that we have as plentifully enjoyed as any other Church is acknowledged by other Churches as shall appear and is on all hands owned My earnnest suit is unto these Brethren 2. A Suit Isa that now labour of this Book that they would not travell to bring forth but wind That they would consider the water is now troubled on both sides the penny in the bottom will not be seen That in paring of the nails too near there is peril of cutting of the flesh And that if any thing in it self considered may need amendment yet as in some diseases at least in some remedies Medicina est morbo pejor The medicine worse than the malady Plutarch de sanitat inenda non procul à fine According to that of the Philosopher Longissimè a recta ratione absunt qui ejiciendorum è corpore redundantium humorum causa qui familiares corpori sunt consueti in corpus inficiunt coccos Gnidios scammoniam aliaque medicamenta a temperie corporis aliena saeva Accustomed humors though not so good in the body are yet better grapled with then scammony 3. An humble Supplication unto Authority Isa 49. Revel 12. My humble supplication is to those who are in power if so be that this voice shall by any eccho ascend their ears That they would be as 't is promised nursing fathers unto this child-birth of the Church That they would be as a wall to