all the Members thereof how much more Vniversall practise This the Adversaries of Episcopall-government whether they be of the Classicall or Congregationall way turn off with a light finger as if it had no weight in it or as if the Apostle had said nothing in alledging the Customes of the Church Scripture is the onely thing they will be tryed by We refuse not to meet them there but let them consider that they come against the Established authority of their own Nationall Church against the custome and practise not onely of that but of all the Churches of God and there are bound to bring plain and expresse Scripture to demonstrate that Episcopacy or such a superiority over other inferiour Pastors or meere Presbyters is directly unlawfull for else the Custome and Practise of the Churches by the Apostles rule must be observed so long as in force i. e. till due Authority change them supposing they are changeable and that it is in the power of the present Church to change them It were well the Adversaries of the Episcopall Function would yeild more Authority to Universall Practise or Tradition of the Churches of God at least in their respect to some points they will acknowledge themselves bound to maintaine As first That Scripture is the Word of God I do not ask upon what grounds they finally believe this themselves but how they would maintaine it against Heathen or Jew and perswade them to it but upon the witnesse of universall Tradition which speaks to the conviction of all men upon the ground of common Sense or Reason as abovesaid 2. or Secondly That the observation of the Lords day comes from the Apostles How would they convince such a one as Mr. Trask was by the places of Scripture mentioning the Apostles meeting upon the first day of the week or that place which names the Lords day Rev. 1. which might be on Easter day the annuall Lords day He according to the doctrine of these men slighting the Witnesse of Universall Tradition or Practise found nothing in Scripture expresse but the Commandement for the Seventh day or Jewish Sabbath so obstinately held for that till he was reclaimed by the labour and travail of our learned Bishops and made to see how the continued and undeniable practise of the whole Church did clearely shew those passages in Scripture were intimations of this practise then beginning and that their observing of the Seventh day or Jewish Sabbath for they observed that too as occasion served was but in complyance with the Jewes for a time while the Temple stood In like manner the Universall practice of the Church the best interpreter of Scripture where there is not any place of it so plaine as to take away all gainsaying tells us those passages we shew in Scripture for this Government contain so many intimations and sometimes exercises of that Episcopall power which should continue in the Church after the Apostles and assures us those other instances brought by the Adversaries against that Function cannot inferre any other way of Government And therefore we had good cause to say above Episcopall Government was conformable to Gods Word which is our second consideration §. XIV Episcopall government conformable to the word Secondly then take we a briefe survey of the Grounds on both sides which yet I cannot in reason enter upon without asking leave to suppose it possible which never was seen in any particular that Universall Tradition or Practise can be contrary unto Scripture but yeilding that as possible to the Adversaries it is cleare they are bound as abovesaid to demonstrate this Practise or Government is against Scripture and that their way is peremptorily there prescribed How impossible it is for them to do this appeares at first sight by their severall judgements upon the passages of Scripture concerning Church-government Some of them look upon these passages and think they see a Classicall or Presbyterian others of them look upon them and are as strongly perswaded they see a Congregationall or Independent way Where 's the clear Evidence then which they pretend against Episcopall Government To examine their chiefe Instances briefly and plainly for the satisfaction of ordinary Capacities make the triall of those that are alledged for the Classicall way because that pretends to more regularity and to a better foundation than the other Their Instances are from the mention made in Scripture of Presbytery and Presbyters or Elders and the name of Bishop applyed to them We read 1 Tim. 4. 14. the laying on of the hands of the Presbytery But what evidence is there in this to demonstrate that the power of ordination was put into the hands of meer Presbyters For first it is a question whether this laying on of hands was for ordination here or for some other purpose Secondly when that is granted it is a question whether the word Presbytery here implies the office to which Timothy was ordained or the Persons ordaining him for both interpretations are admitted Thirdly admit the Persons ordaining are meant yet never can it be proved they were meer Presbyters for besides that the word Presbytery or Eldership included the Apostles and all the chief Rulers of the Church 1 Pet. 5. 1. who am also an Elder and John Ep. 2. v. 1. Ep. 3. v. 1. the Elder St. Paul saith expresly he laid hands on Timothy 2 Tim. 1. 6. Neither can they in all Scripture give one instance of Imposition of hands for Ordination permitted to meere Presbyters alone So for the places alledged by them mentioning Bishops and Deacons onely as the Ministers of the Church Phil. 1. 1. or calling them first Elders and then presently Bishops Tit. 1. 5. 8. Acts 20. 17. 28. If we say that in these and the like places those first Elders set in the Churches newly planted were Bishops properly or that the Elders or Bishops there mentioned were of both sorts some Bishops properly some inferiour Presbyters the Adversaries could disprove neither part evidently or if in the third place we should grant them what they aime at that these were onely Presbyters it would be nothing to the purpose unlesse they could directly shew the power of Ordination and Government over those Churches fully committed to them For supposing those Elders to be such Presbyters the name Bishop might be appliable to any of them in as much as he had over-sight of any flock which Name was appropriated after to the more Generall Pastor who had oversight of the Presbyters and particular Flocks or Congregations within such Precincts And what marvail is it if the distinction of these two sorts of Elders or Bishops did not nay could not appeare so clearly in the beginning of the new planted Churches and whilst the Apostles were on earth governing the Churches as it did after the Churches were enlarged and the Apostles gone off Then clearly appeared who succeeded them and how far in that ordinary power which was to continue
Romanists alledging that the present Sects of these dayes may plead against the Church of England from which they have divided what the Church of England can against the Roman for as it was above premised the case betweene English and Romish Church is as between two Nationall Churches having full authority for publick Reformation but the case between the English Church and those that have divided from it is between a Nationall Church and the members of it by which appears they could have no sufficient Authority for publick Reformation without and against the Authority in being to pull down and set up as they have done and it will appear they could have no just Cause for so much as a Separation from the Communion of this Church §. IX Grounds laid for convincing them of Schism Now for making good the charge of Schisme against them we will premise some undeniable Truths which speak the Authority of Church-governours the obedience due thereunto the condition of Schism and the danger and guilt of it I. That the Church of Christ is a Society or Company under a Regiment Discipline Government and the Members constituting that Society are either Persons taught guided governed or Persons teaching guiding governing and this in order to preserve all in Unity and to advance every Member of this visible Society to an effectuall and reall participation of Grace and Union with Christ the Head and therefore and upon no lesse account is obedience due unto them Eph. 4. 11 12 13 16. and Heb. 13. 17. and he that will not hear the Church be as a Heathen and Publican Mat. 16. II. That every Nationall Church has power as to determine in matters of Faith according to Gods word so to determine in things indifferent Rites Ceremonies matters of order as in prudence it sees most fit for the better and more convenient performance of Gods worship or administration of Discipline and Government This is plain by the Apostle 1 Cor. 14. 26 40. The Rule above delivered speaks to this purpose That the Church propounding or determining matters of Faith or of the substance of Worship ought to manifest it out of Gods Word cannot doe it besides the same as the 20 Act of our Church hath it and we may expect such manifestation or proof before we yeild the absolute assent of belief unto any thing so propounded But in the Churches determination of things in themselves indifferent and enjoyning the observation of Rites and Ceremonies it is enough that the particular be not against Gods Word and he that will not yeild obedience to it is bound to shew it plainly contrary to the Word or else stands guilty of disobeying the known precepts of the Word which command obedience to Authority I will not be enough to say The Governours of the Church did not hold to their Rule for this Rite or Ceremony is not to edification is not decent it might be better otherwise For this is to set a mans owne judgement against that of the Church in matters of prudence a spice of that pride and self conceit which is the Mother of all disobedience Schism and though a private judgement might truly say some things might be better done in and about Gods Worship or Service yet unlesse such a one can say as truly those things are unlawfull to be done and that by direct warrant from Gods Word he ought not to disobey III. When the Apostle used an argument from Custome against certaine disorders We have no such Custome nor the Churches of God 1 Cor. 11. 16. he plainly shews what force the Customes of a Church so they be not against Gods Word have to binde the Members of that Church as from Introducing any New Custome without Authority so to observe such Customes as the Church hath and he that will not is reckoned by the Apostle there among the Contentious or disturbers of the peace of the Church for against such he urges that Much more are we to take notice of the strength of Universall Tradition the Custome and Practice of the whole Church in all Ages for of this we shall have occasion below against the Contentious IV. In the same Epistle for it is mainly spent upon this Argument he commends Charity as a Remedy against that Pride which upon conceit of Knowledge or Spiritual gifts cap. 12. pufft them up and made them swell one against another and despise one another the ready way to Division and breaking all asunder This Charity not that which does workes of mercy or relieves the poor as we see by ver. 3. cap. 13. but which bindes together the body of the Church Edifying it selfe in Love as Eph. 4. 16. Charity in opposition to Schism this I say he commends and by severall properties discribes It vanteth not is not puffed up ver. 4. not against Equals much lesse in setting our private judgement against our Governors It thinketh no evill ver. 5. It receives satisfaction easily from Equals interprets their Words and Actions to the best much more the commands and doings of our Governours Charity seeks not her owne endureth all things ver. 5 7. suffers much rather than come to open difference and contention with Equals so will peaceable Charity suffer much ere it come to a division from the Church much lesse will it seek that which is anothers that especially which belongs to the Governours their power meanes preferments Thus Schism takes beginning from Pride and self-conceit goes on by uncharitablenesse to enormous excesse of disobedience and injustice and renders all Knowledge Faith and other good workes for want of this Charity unprofitable nothing worth as the Apostle in that Chapter often tells us V. The Apostle when he set Titus over the Churches of Crete directs him in the use of his power as to this point of dealing with the Contentious Tit. 3. 10 11. A man that is an Heretick reject being self-condemned Every Schismatick is this Heretick for so the word Heresie and Heretick signifies and according to the use of it then implyed one that obstinately stood out against the Church or that lead any Sect after the strictest Sect or Heresie of the Pharisees Act 26. 5. after that which they call Heresie Act. 24. 14. a Factious company divided from the Church so they called or accounted of Christians and Gal. 5. 20. we have it reckoned among the workes of the Flesh Debates Contentions Heresie So here Heretick that leads a Faction a Sect or that wilfully followes or abets it A Man therefore that is a Heretick contentious disobedient to the Order and Authority of the Church reject for he is self-condemned having both passed the Sentence upon himself by professing against or dividing from the Church and also done execution like that of the Churches censure and excommunication upon himselfe by actuall separation or going out of the Church A fearfull condition Now the application of the Premises to the convincing
Churches as Jerusalem Antioch Rome Ephesus Corinth and this practice and succession setled before St. John the Apostle dyed All which as it clearly shewes those severall Angels of the severall Churches to whom our Saviour by Saint John did write could be no other then such Bishops having chief care of and rule in those Churches therfore more chargeable with the Corruptions prevailing in them So doth it clearly convince that plea of the Adversaries which amounts to a charging the first Bishops with Usurpation and invasion upon the right of Presbyters or particular Congregations to be a conceit altogether unreasonable for it is beyond all Imagination that Saint John would have suffered such an invasion or that those first Bishops who conversed with the Apostles and were their disciples should make such an invasion and immediately subvert the Apostolicall order pretended for the Presbyterian Consistory Or that those first Bishops being holy men and many of them Martyrs for still we finde the heathen Persecutors sought chiefly after the Bishop of the Church that the chief Pastor being smitten the flock might be more easily scattered should be so ambitious and unjust or lastly that the Presbyters then should be so tame as not once to complain of the wrong done them or to transmit their Protestation against it to Posterity To conclude this Tryal by Scripture It comes to this issue The Adversaries were bound to shew direct Authority of Scripture against Episcopal Government it being in possession established by the continued Authority of this Nationall Church and which is more by the perpetuall practice of the Catholick Church against this it was expected they should bring some places of Scripture forbidding that power of Ordination and Jurisdiction to be committed to speciall hands such as Bishops properly taken or commending it to the Consistory of Presbyters or some instances at least of that power exercised by such a company Whereas all they can evince out of Scripture is that there were Presbyters strictly so taken and of the inferiour rank which being granted them we shew there was a Prelacy still over such Presbyters still there were special men that had an inspection and rule over them and when the Apostles went off the practise of the Church shewes the power was left in the hands of special men called Bishops properly So that the Government of the Church by Bishops appears as was said above conformable not onely to the Universal practise of the Church after the Apostles time but also to the Word of God i.e. to the practise and patterns we have there 1. of our Saviour appointing twelve Apostles and besides and under them seventy Disciples of a lower rank 2. of Apostolical practise by which we find the power exercised by special Elders viz. the Apostles themselves or other choice men appointed thereunto by them whereas all Elders had power of the Ministry of the Word and Sacraments 3. of the several Angels of the several Churches to whom the Epistles were directed Rev. c. 2. 3. which is the last instance in holy Writ to this purpose §. XV Episcopacy most agreeable to the reason of Church-government Lastly The Government of the Church by Bishops was said above to be most agreeable to the reason of Church-government for preserving Unity and excluding Schism This is very obvious in the writings of the Fathers St. Cyprian had much to do with the Novatian Schismaticks of his time which caused him to write many Epistles upon that occasion and a Book intituled De Vnitate Ecclesiae wherein he shewes the Unity of the Church as to the preventing of Schisme stands much upon this that there be one Bishop in one Church St. Hierom whom they of the Presbyterian perswasion take for their best friend because he strives to advance the Order of Presbyters as much as he can yet as he denies the power of Ordination belongs to Presbyters so he acknowledges that Bishops were appointed over Presbyters to keep out Faction and Schism that the people should not say as they did at Corinth I am of Paul I of Apollos I of this Teacher I of that And for his saying of Presbyters that they did anciently communi consilio with joint advice rule the Churches is not to be understood exclusivè to the Bishop for such a time was never known in the Church but joyntly with him as his Council so were the Presbyteri Civitatis to the Bishop and their advice was more used and there was more cause for it before the many Canons and decrees of Councils gave rule in most particulars what the Bishop should do as it was by that time S. Jerom wrote and whatever he saith for the advancing of the order of Presbyters it is but to set them above all Deacons even those that immediately attended on the Bishop and it seems carried themselves too high it is not to equal them to Bishops whose Prelacy St. Jerome acknowledged and thought it very necessary for this purpose of keeping out Schism which the Parity of Presbyters would expose it to And I would appeale to the reason of any of that perswasion whether it were not more convenient and necessary for keeping all in order to have one aged grave learned and experienced in the way of the Church to be the standing Moderator of the Classis or company of Presbyters than to change their Moderator year by year and leave the place open to every young unexperienc'd Presbyter that can make a faction to advance him unto it I have heard this inconvenience complained on by some of the new erected Classes whereas a Bishop being such a Moderator as is fixed and above all competition is more enabled to keep all ordinary Presbyters in their station and within their bounds And then again I would demand whether the Apostles who complained of Divisions as in the Church of Corinth and of false Teachers there and elswhere were not careful to provide the most reasonable Expedient in government against them It cannot be denyed and upon this score and to this very end of preserving Schism it cannot be thought otherwise but that the Apostles gave beginning to this Government throughout the Church 1. Notwithstanding those of the Classicall perswasion bear themselves much upon Mr. Blondels Collections whose pains might have been better implyed to the use of the Church upon some other Argument For in this it is impossible to drive out of Antiquity though ransaked over again any more to the purpose of the Presbyterian claim than has been already acknowledged and the weakness of it discovered viz. That it seems to be the judgement of some Fathers that the name Bishop was at first common to all Elders and that those Bishops mentioned Phil. 1. 1. 1 Tim. 3. Tit. 1. were Presbyters or Elders of the second rank But what advantage is this to the cause they would establish without proving also that the power of Ordination and Government which we appropriate to
Requests that he knows are made in publique and God who is not taken with words or varying of the phrase will hear him as he did the penitent Son who thought and resolved before-hand what to confesse what to beg I will go and say Luke 15. 18. and accordingly he said when he came into his Fathers presence And as our Saviour prayed thrice saying the same words Mat. 26. 44. so let the same affections and desires of the heart return or be present they may again be uttered in the same form of words And if the forms of the publique Service do contein as we said above they do in generall all the requests fitting to be made then may they still be used for the expressing such requests and desires Here that they may seem to say something rather than nothing they reply That prayer of the penitent Son though set and before composed was his own and so was that prayer of our Saviour though set and in the same words repeated but the set Forms of the Church are not his prayers that ministers in the Congregation If he would utter his own prayers though set and before prepared they would joyn with him for then they conceive he prayes what the Lord has put into his minde whether upon former premeditation or present conception These seem to be the most reasonable of all those that are against the set Forms of the Church for they see Reason to allow the people to pray in set Forms of other mens making and the Minister to pray in set Forms of his own but not anothers composing Now if they would well examine this they would see little Reason upon such a difference to quarrel with Authority and abstein from the publick Worship of God in his Church For no ground in Scripture can they have of such a distinction much lesse warrant upon such a pretended difference to abstein from Church Communion Also by this reason the Minister should not use the Lords prayer because not of his own composing Again this is to place the substance and effect of prayer in Frame of Words rather than in matter or things prayed for and the suitable affections of the heart both which may be found right in using Forms composed by others For the matter of the Church Forms it is plain there is nothing but according to the will of God and if he that uses them prepare his heart with suitable affections God requires no more The prophet bids Take words with yow and say Take away all Iniquity c. Hos. 14. 2. If then the heart be prepared with such motions and desires as are fitting for Confession and petition is it so materiall whence we take the words either suggested to us by others as it is there or invented by our selves Surely if the people can better understand the things prayed for and better prepare their hearts with suitable affections when the set Forms of the Church are used than they can when they hear the Ministers Prayer which they can by reason Those Forms contein all necessary requests better than any one mans prayer can probably do and because the publique prayers being necessarily expressed in generals the people ought still from those general Confessions or Petitions to reflect upon their own particular Sinnes Infirmities Wants and Desires it is therefore most reasonable the people have the Publique prayers in the Set forms with which they are best acquainted which speaks the expediency following II. They are not Lawful but Expedient too in publick Every particular man as he best knowes his private Necessities so he may expresse them in private to God as his heart suggests but in publique it is necessary that the requests of and for the whole Congregation should be in general expressions such as may comprehend the necessities and concernments of all and it is needful this be done in set forms prudently and godlily composed not left to the conceptions and inventions of so many thousands as minister in this Nationall Church and are to be the Mouth of the Congregation to God for though some may do it discreetly yet would many inconveniences follow through the different performance of others 1. Want of Uniformity in the publique Worship of the same Church 2. Defect often in not putting up all the requests which are fitting to be made not doing all that is fit to be done at publique meetings to the glory and worship of God 3. Many Impertinencies Tautologies in expression sometimes unfitness and unlawfulness of that which is spoken such as the Congregation cannot say Amen to A difference there is betwixt Liberty in this performance of publique worship and of preaching for the Worship and Prayers are presented immediately to God himself but preaching though it treats of things pertaining to God yet speaks to the people To the Prayers of the Church the whole Congregation is to say Amen but that which is delivered in preaching falls under trial and examination whether it be so For providing and delivering a Sermon to the people they have liberty of time as they please of using what means help they please but as for the putting up the prayers of the Congregation wheresoever there is a despising of set Forms and an expectation of private Conceptions from the Minister there the former inconveniences will often be run into by some through self-conceit of Gifts and Pride of shewing them in variety of Expressions and length of Prayers by others through disability and weakness yet thinking themselves concerned in reputation to follow the former to attempt the like way of a seeming extemporary long Prayer Notwithstanding they plead for Liberty in using the spiritual Gifts they have to the edifying of the Church for to that end they are given and the Apostle bids to use them to that purpose 1 Cor. 14. True but first they must observe a difference between the Gifts then and now and know that all were to be used with submission to the Church The Gifts then were extraordinary by special aâ—â—lation or revelation of the spirit spiritual gifts now are ordinary from the operation and motion indeed of the same spirit but upon use of means Therefore they which strive to order their Assemblies according to the particular passages of that Chapter doing in them as then was used cause great confusion and ridiculous deportment in their holy meetings But secondly if the Apostle give restraints there as he doth to those spiritual gifts though extraordinary that they be used with submission to the Church as is thought fit for order and edification much more the use of Gifts now ought to be limited Else may women that are gifted take the liberty of using them in the Church but the Apostle saw Reason to impose Silence upon them in the same Chapter or at least every man that has gifts may use them as some now plead for the Liberty to the edification of the Church but many of
acknowledgement of that speciall exhibition Christ makes of himselfe there and in sense of his own unworthiness what Christian that understands himself could accuse these of superstition and Popery or not rather approve them as significant and seemly expressions of Christian devotion There is a Custom of uncovering the head at the coming in of light if this be done with thankfulnesse of soul for the light of the Gospel and desire of enjoying the light of heaven what harm Is it not lawfull yea Christian-like to glorify God on all occasions for the comming in of the light is but an occasional remembrance Let me put it to them farther should a Papist when he uncovers the head or bows the body at the sight of a Crosse doe it out of hearty thankfulness to God for redemption by Christ Crucified making the Crosse no object of the Worship but only the sight of it an occasionall remembrance and motive would there be any thing in this unbeseeming a Christian I cannot but say it concerns a Christian often to remember and thankfully to acknowledge Gods mercies upon any occasion and if the inward worship which stands in such due acknowledgments of the heart may upon occasionall remembrances be given then may the outward expression also by uncovering the head or bowing the body unlesse prudence out of respect of time or place forbid it for Religion will not And to come a little more home to those that are so ready to cry superstition should any one of them escape a shipwrack or hazard of battail or be redeemed out of Turkish slavery and so oft as he hears of other mens suffering in any of these kindes or so oft as he sees a ship safe in harbour or lookes on the Armour he wore in that battel or on the Chain he bore in Captivity should be so oft uncovering his head lift up his heart to God in thankfull acknowledgement of the blessing and desire of farther Protection would there be any thing in this but what beseems a good Christian when as neither words heard nor things seen are made any object of the worship but accasionall remembrances and motives How much rather may this be done when we hear that name which carries salvation in it see those things which minde us of the greatest mercies and therefore may move us and all this the more if the Prudence and Authority of the Ch has so determined I have enlarged this discourse to instances beyond the enjoyned Rites and practises of this Church to meet with that vain plea of superstition and Popery charged upon it for the better countenancing of the Schism made and the sacriledge committed in these our dayes §. XXII Cause of their several Error that have divided from this Church To winde up all By that which has been said it may appear what is the Cause of this Error which carries so many such severall wayes from the Communion of this Church and what the Issue of it The Cause is their misunderstanding of the Rule by which they should be guided First of the supreme Rule the Scripture which for faith and substance of worship is a set and punctuall Rule not so for other matters of practice Secondly of the next and as I may say Secundary Rule the witnesse of Vniversall Custome practice or Tradition which as unfolded above 2. 13. is the best externall proof of Scripture so also the best expositor of it bringing down nothing as of the substance of Faith and Worship but what is clearly grounded on Scripture and giving clear light to those darker passages in scripture which concern the beginnings of some Practises which were to continue in the Church as Infant◠baptism Observation of Lords day Easter Pentecost Episcopal Government Thirdly thein misunderstanding of the Authority of the present Church defining in matters of faith and worship according to direct Scripture and decreeing in other matters according to prudence but in both having respect to and in a due sort guided by Vniversal consent or Tradition of the Catholique Church viz. the Doctrines that have been always taught and the Customes or Practices alwayes observed therein For let men forsake the guidance of these Rules and what remains but the extravagancie of a private judgement and what can follow but error upon error and what can be the issue of that but remedilesse consasion Hence have we so many private interpretations of Scripture broached instead of Catholick doctrine Circumstantials of Worship taken for Substance and thereupon the lawfull Worship of the Church ignorantly charged with Superstition And for matters of Practice some will have all practices observed they meet with in Scrip Some not all but not any else save what is there Lastly upon the like mis-understanding they cast out the perpetuall government of the Church but cannot agree what to set up in this as in many other things following their private judgement destitute of the guidance of the former Rules and therefore upon necessity disagreeing one destroying what the other would build yet all pretending for Satan is here an Angel of light to set up the Discipline Scepter and Kingdome of Christ and to advance Purity of Religion This was the pretence of all Schismaticks and it is the Master-piece of Satans cunning as above noted 8. to set men on work under that pretence but with mis-guided zeal to purge reform refine a Church and to out-strip others in that zeal till they have brought all to confusion But we should not be ignorant of his devices as the Apostle warns them in a case not much unlike 2 Cor. 2. 11. for Satan was there playing his part as an Angel of light under the pretence and covert of severity and strictnesse against the Incestuous person as he did after in the Novation Schismaticks These his devices we might indeed have seen in those Ancient Schismaticks Montanists Novatians Donatists and in those more irregular of the last Age Anabaptists Libertines Familists and the like whose Errors and Follies were well silenced by Learned Protestant Writers but now broken out again when that which did let the Civil and Ecclesiastical Authority was taken away or so weakned that it could not stop the inundation of former Errors and exorbitant phansies flowing back upon us from every corner into which they had retired and working apparently to confusion to a levelling upon levelling as in the State so in the Church-government and affairs The consideration of the first is not to my present purpose but as for the businesse of the Church and Religion I cannot but note How they who first pretended to Reformation by Covenant obliging themselves and others and conceiving that Cov. in such generall terms as might engage men of all sects and perswasions to joyn with them in pulling down what was establisht invading the means and revenues belonging to Cathedral Churches did not or would not I pray God they may yet see Satans device by like principles