1538. p. 283. The summe is he distinguisheth betwixt miscarriage by errour ignorance and negligence which he acknowledgeth and the Lords correction of him for it and wilful guilt and intentional mischief which he denyeth to have been in that affair but retracting and lamenting we have him in the former Adde to these Mr. Ridley Bishop Bishop Ridley of Lond and one of the Learnedest of the Martyrs in Q. Marys time Whom his Answer to the Q. Commissioners April 2. 1554. hath these words His notable expression and protestation of Liberty to Retract These things I do rather recite at this present because it may happen to some of you hereafter as in times past it hath done unto me God may open it unto you in time to come Therefore I b] Fox Act and Mon. in Q. Mary protest here publickly that it may be lawful for me to adde or diminish whatsoever shall seem hereafter more convenient and meet for the purpose through more sound judgement better deliberation and more exact tryal of every particular thing Nay even Bellarmine himself that wrote against all Errants of his time whether real or imagined as if himself had been without errour and whom our c] Contro 1. Epist Dedic ad D. Cecil Whitaker styleth Virum sanè doctum ingenio foelicem judicio subtili lectione multiplici praeditum and to whom being a Cardinal and a Pillar it might be scandalous to alter any thing Yet he hath also the Recognition of his Works wherein he retracts several things he had formerly asserted Bellarmine and this formally Not to insist on his retractations real and in effect who whilest he writes for Recognit oper prefix Editionibus recent Cynthius aurem vellit admonuit undermines the main foundations of his own cause as might be shewn Yea and the five Independent Br. themselves that I may have them the more exorable Judges do profess and say In a jealousie of our selves Independents Apologetic Narrat p 11. we kept this reserve to alter and retract though not lightly whatever should be discovered to be taken up out of a misunderstanding of the rule c. Now Coronidis loco to set a Crown with the conclusion upon the ingenuity of the former Company His late Majesty We have His Royal Majesty our late Soveraign condescending unto Retractations yea even once and again We must saith he without endeavouring to excuse that Kings Answ to the Remonstr of May 19. 42. p. 10. which in truth was an errour Our going to the House of Commons Again elsewhere having spoken of his consenting to the deposition of Episcopal Government in Scotland he saith If any shall impute My yielding to them as My failing and sin I can easily acknowledge it c. Icon Basilic Medit. 17. p. 156. Seeing therefore imperfection and obnoxiousness unto errour is not only as the shadow to this body of death always following of it but also that the best and wisest of men in all Ages have judged it their parts to retract and denie their former judgements if found erroneous I shall conclude this first point touching the right causes and instances of Retractations with that of the great example in this kind so often quoted n] Aug. de Dono perseverantiae cap. 21. Bonae quippe spei est homo si eum sic proficientem dies ultimus vitae hujus invenerit ut adjiciantur ei quae proficienti defuerunt perficiendus quà m puniendus potiùs judicetur There is good hope of that man saith he whom the last day of his life shall find going forward in the pursuit of truth that there may be added to the thriving man what he yet wants and he may be counted worthy rather to be perfected then punished CHAP. II. How farre only the Authour declined how he behaved himself therein and what awakened him unto recovery Sect. I. How far the Authour lapsed in the Church Affairs IT follows next to represent in short how far only I proceeded in my lapse what was my carriage therein and by what means it pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparks of light for my arising Of the first 1 Sam. 2. Psal 37. There is a promise that God will keep the feet of his Saints so that though they fall they shall not be cast off for the Lord will put under his hand And that they shall hear a voice behind them Isa 30. saying this is the way walk in it when they turn to the right hand and when they turn to the left according to that of the wise man Eccles 5. ult He that feareth God namely in sincerity shall come out of them all 1 Joh. 3. chap. 5. For he that is born of God cannot sin to wit that sin unto death and of final Apostacy The reason is first his seed remaineth in him Job 19. even the root of the matter as Job speaks And then again 1 Pet. 1. he is kept by the power of God through faith unto salvation as S. Peter uttereth it All which like as we have heard Psal 48. so have we seen in the City of the Lord of Hosts in the City of our God the Church that God will establish it for ever Matth. 16. so that the gates of Hell shall not for ever prevail against it For at my receding from the Church the many Conflicts of my spirit brought forth this protestation at my very first * At Colch Apr. 15. 1644. Artic. 3. admission into that Company The Authors protestation atentring into Indepency Which he noteth not as owning every expression in it but as to evidence his opposition even then to Separation viz. Causes and Motives of my present motion First Of coming off from the way I have been in 1. Negatively what they are not Not because the Congregations of England are all false Churches and the Ministers false ones and the Ordinances none For I conceive first that where any number of visible Christians have chosen expresly or by consent a fit Pastor and joyn in spirit with him and one with another in the things of God according to his Word though there be no express Covenant nor Separation from the multitude for want of light in these things they become a true Church they having thereby all the essential◠of one Secondly where God ordinarily and plentifully works to edification there must be something of a Church for he is not ordinarily present to edification but in his house 2. Positively what they were namely an apprehension of more purity in Assemblies and Ordinances Secondly Under what condition I desire to be taken on scil of a profession 1. Of my acknowledgement of the Authority of Magistracy over all persons in Civil Causes 2. In Church matters for the point of publick exercise so as not to raise tumults and by force to obtain the exercise of Religion 3. Of my
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
very next degree unto God the voice of the Church of God wherein we live And they whose wits are too glorious to fall to so low an ebb they that have risen and swollen so high that the banks of ordinary Rivers are unable to keep them in they whose wanton contentions in the causes whereof we have spoken do make all where they go a Sea even they at their highest float may be constrained both to see and grant that what their fancy will not yield to like their judgments cannot with reason condemn Thus he Which is not spoken to put the spirit of bondage and blind belief but the spirit of Sonship and Adoption into mens breasts in order to the Church the spirit of filial and child-like not of slavish obedience This for the Church Then touching the Laws of our Nation 2. The Laws of this Nation it is to be observed that there is so great a sacredness upon them that the Apostles both Intermination and Prediction hath ever been verified Rom. 13.2 that from the crown of the head to the sole of the foot as the Prophet speaks the violation and resisting of them and the legitimate Governors by them hath proved a resistance of the Ordinance of God and they that have so done have received unto themselves judgment from the Lord for neglecting of his good and wholesome Laws In the Act for uniformity of Common-Prayer As the Parliament phraseth it Neither is this spoken in treachery to civil liberties or to make men slaves but subjects The Laws of these Kingdoms by an admirable temperament give very much to subjects liberty and happiness and yet reserve enough to the Majesty and Prerogative of any King who owns his people as subjects Eikon Basil M dit 27. not as slaves Says his late Majesty As implying that the reverence of the Laws preserves both the People from Rebellion and the Prince from Tyranny and both from ruine Memorable to this purpose is the counsel of that pious and peaceable man Dr. Sibs in a book of his which a * Mâ— H. Ward The first he counted A Treatise on Rom. 8. intituled Christ opened c. Dr. Sibs Souls Const ct Edit 1st viz. 1635. pag. 364. great wit counted the second next the Scripture as to the argument it treats on he might perhaps have said the first The Doctors words are The Laws under which we live are particular determinations of the Law of God and therefore ought to be a rule unto us so far as they reach Law being the joynt reason and consent of many men for publick good hath an use for the guidance of all actions that fall under the same Where it dashes not against Gods Law what is agreeable to Law is agreeable to conscience Thus he Which passage as it seems was not a present truth or not a truth for the present times and therefore some did evirate geld alter and enervate into this in the following Editions unless mended in the later viz. The Laws under which we live are particular determinations of the Laws of God in some things of the second Table That which he laid down generally they put a double restriction upon First to the second Table Again to some things onely therein Then they add an instance which though it illustrates the Text yet is it not in the first Edition viz. For example says the following Editions The Law of God says Exact no more than what is thy due but what in particular is thy due and what another mans the Laws of men determine Thus far the Addition Now this wound being received by the Doctor in the house of his friends A wound received by Dr. Sibs in the house of his friend Zech. 13.6 for so I understand and when scarce cold in his grave and his books being in the hands of all men what may we think Authors more antient in the hands of enemies and re-published have met withal Wherein we are the more to observe the providence of God who hath made the Jews and Turks Capsarios nostros Aug. Enarrat Psal 40. as St. Austin speaks the faithful keepers of our Libraries 7. 7. Cause Not weighing Causes so much as Persons and Appendixes But the more immediate spring of this irregular motion was the reflecting on persons on both sides and some appendant and concomitant things as was noted above rather then unpartial weighing the causes themselves as denuded of all Patrons Concomitants and Appendixes viz. What ground of the war what plea for Independency The fallacy was by arguing à non causa ad causam and not applying solid Logick to sound Divinity St. Austins offer to his adversary is good advice Cont. Maximin Aâ—ian lib. 3. cap. 14. Scripturarum authoritatibus non quorumvis propriis sed utrisque communibus testibus res cum re causa cum causa ratio cum ratione concertet Let matter saith he contend with matter cause with cause reason with reason by authority of Scripture which may not be proper to one side but common unto both I am clear One cause of the miscarriage in the late differences Jam. 2.1 that this hath imposed on many on both sides and in both causes viz. that men have had the faith of our Lord Jesus Christ in respect of persons or at the least of consequences and have eyeâ— more the persons engaged or whâ—t might be the issue of things than the matters themselves Rom. 3.8 But the Apostle prohibits a disproportion between the means and the end We ' must not do evil that good may come thereof Fiat justitia ruat coelum Plutarch in vita Aristid n. 609. We must do what is right though heaven and earth go together The Athenians though Heathen yet in a certain case they rejected the counsel of Themistocles though useful to the Common-wealth because it was not honest It was the occasion of the first sin in the world Respect of person for it was in gratiam uxoris Gen. 3. for the pleasing of his wife in all likelihood But our esteem of persons is best directed by the original rule And there prima secundae the first commandment with promise is that we honor our father and mother but which especiallv the Father of our c untry and the Mother of our Christianity The King and the Church And for effects and consequences Matth. 7.16 our Saviours and the Apoâ—â—les Philosophy and Logick for * Contr. Crescon lib. 1. cap. 14 cap. 17. Austin proves them to have used both would have directed us to make that a vine and not a thorn whereof we expect grapes Gal. 6.7 If we sow to the flesh and act on earthly grounds we shall from it reap corruption I conclude this with that of the wise-man Prov. 23.26 My son give me thy heart that 's the end And let thine eyes observe my ways there 's the means chap. 4.27 Let thine
1â— Quis non his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Who would not have been inveigled with these promises especially the mind of a young man thirsty for truth As Austin once of himself in refeference unto the Manichees SECT IV. Of the Contents of Independency and in particular of the second and third of them viz. congregation and non subjection The Ingredients of Indep coll g ble out of the Apologetic Narration of the 5. Br. BUt to come neerer and to particulars There are three things in Independency especially First separation viz. from full and constant fellowship and communion with the Parochial Assemblies Secondly Congregation or collecting and constituting themselves into another body Lastly Independency and assuming or usurping of intire Ecclesiastical power into that body so as to be judicially and of right subject unto none other which is the esse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Independency Of the two latter viz. Congregation and non subjection I shall speak here because I shall have occasion of much more large Discourse about the former namely separation And now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do so congregate that is visible for they do by a certain covenant constitute themselves into a distinct body And that they arrogate an Independency also Apologet. Narrat pag. 23. although in words they reject the name saying That proud and insolent title of Independency was affixed unto us yet in as much as they do in terminis affirm first that any other particular Church hath only power to declare non communion with an offending Church pag. 19. Secondly that a Classis or combination of Churches have no juridical power over any particular one Pag. 15. pag. 17. Thirdly that the Magistrates power is of another nature though of use over the Church doth it not follow They also rightly denying a Catholick visible Church unavoidably that as a Church and as to Ecclesiastical jurisdiction they depend on none and therefore are Independent That therefore such they are as to congregating and Independing is beyond all contradiction Now then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their grounds why they are so to shew the unsufficiency of them or which is all one that they ought not so to do is the next thing to be evidenced And 't is not so hard nor needs so long a proof if we consider their own grounds already yeilded and the unlawfulness of separation which shall the Lord assisting be cleared in the consequent and which themselves also seem to damn For we had likewise the fatal miscarriages and shipwâ—aâ—ks of the separation say they as Land-marks to forewarn us of those rocks and shelves they ran upon Apologetic Narrat pag. 5. And would God it had done it for the Independents have split upon the very same divisions First then for their concessions If it be true that all that conscience of the defilements say they we conceived to cleave to the true worship of God in them pag. 6. Concessions of Independents against Independency or of the unwarranted power in Church Governours exercised therein did never work in us any other thought much less opinion but that multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and body of Christ and the Ministry thereof a true Ministry Then doubtless first their habitual Separation from such though in some acts rarely they did communicate with some of them was ipso facto unlawful and a Schisme evident This the foundation falling their superstructure of congregating into a body and binding themselves to that society which implies a constant renunciation of the former Churches is as drunkenness to thirst and their arrogating of a self-sufficient and independent power is as the fastening their iniquity with cords of vanity So that there seems no more needful for this place then that ex ore tuo serve nequam Matth. 25. out of thy own mouth thou shalt be judged Dost thou confess that notwithstanding any defilements in the worship any usurpation in the Church-Governours any pag. 6. mixture in the Congregations that yet multitudes of them were the true Churches and body of Christ and wilt thou separate thy self constantly and draw others from the true body of Christ Joh. 15. Are not the branches when broken off from the true Vine cut off from the * Quicquid à matrice discesserit seorsim vivere spirari non poterit substantian salutis amittit Cypr. de Simplic prolator p. edit Erasm 1520. 173. juice sap and life of the tree must they not needs wither and in the end be gathered to be burned I end this with that knock of the Hammer of this headless Schism for they are Independent St. Austin Hoc ergo Tichoâ—ius cùm vehementer copioseque dissereret ora contradicentium multis magnis ac manifestis sanctarum scripturarum testimoniis oppilaret non vidit quod consequenter videndum fuit Parmenianus autem ceterique Donatistae viderunt hoc esse consequens maluerunt suscipere obstinatissimum animum adversus apertissimam veritatem quam eâ concessâ superari ab Africanus Ecclesiis Aug. contr Ep. Parm. l. 1. c. 1. Independents This that the Church was not in Africk onely 1. their Inconsiderateness but diffused through the whole world when as Ticonius had earnestly and copiously discoursed and by many weighty and evident arguments of the holy Scriptures stopt the mouthes of the gain-sayers yet did not see that which by consequence did clearly follow 2. Or their Obstinacy On the other side Parmenian and the rest of the Donatists the separation saw the consequence and would rather assume a most stubborn resolution against manifest truth than by yielding to it be overcome of the African I may add in reference to those we speak of the English Churches But secondly toward satisfaction unto others if not to them What kind of Independency is here condemned I must explain my self All Independency of Churches is not denyed For then we must condemn the Church of England and other reformed who do not act as acknowledging any superior body on whom they do depend But according to the confession of this Church every particular or National Church Artic. 34. hath authority to ordain change and abolish Ceremonies or rites of the Church ordain'd onely by mans authority so that all things be done to edifying So Article 57 The Queens Majesty hath the chief power unto whom the chief government of all estates of of this Realm in all causes doth appertain and ought not to be subject to any foreign jurisdiction It speaks of causes Ecclesiastical Vindiciae Catholicae or the Rights of particular Christian Churches asserted Which kind of Independency I have elsewhere sufficiently if I mistake not vindicated But the Independency here opposed is that whereby Christians being before incorporated as members
of that Church challenging them all John 8.46 exp if they could tax him of sin that is of failing in any duty that he owed to the Church as well as other things which they would have readily done had he failed We have besides this his Precepts and Directions in this very case That namely where the peril is Mat. 13.37 c. that the Corn should be plucked up it is his will that the tares should rather be suffered to grow until the Harvest which himself expounds to be at the end of the World which place is with more mirth Apolog. cap. 12. p. m. 90. than either strength or modesty derided by Mr. Robinson in his Defence of Separation Object 1 For although it be said The field is the World yet it is onely the World where the Gospel is published Resp and where the Corn and Cocle grow together as those that are generated by the Word Vers 47. as evidently appears by the Parable of the Draw-net which is said expressy to gather both good and bad and that the Separation should be made at the end of the World Again when he saith That that Particle Suffer them to grow till the Harvest Object 2 is not repeated in the expounding of that Parable of the Tares by our Saviour Resp it is answered That it is impliedly repeated and expounded in that he saith The Harvest is the end of the World having said before that the Tares if the Wheat be in peril by their plucking up should be suffered till then there was therefore no necessity of repeating that Particle Object 3 That he saith The Text it self and Reason sheweth that he speaketh not of Excommunication but of final rooting out unto perdition Resp This is begged not proved nor can be granted For it is a general expression and may include all cutting off in such case either in this World or at the end of it Lastly whereas he saith Object 4 Though that should be granted yet the very Constitution of our Assemblies which he makes the ground of all others the corruptions in them being naught Resp because the Members were constrained by Laws whether they were good or bad willing or nilling to embrace the Gospel and that therefore this Parable is not applicable to them SECT II. Causes constitutive of the Church of England WE reply That whereas unto the constitution of any thing in its proper Being there is required onely two things first right matter and secondly the due form And the matter of the Church being indeed as he cryeth A holy people Rom. Corinth Galat. and sanctified in Christ Jesus as by the Titles and Directions of the Apostolical Epistles and otherwise doth appear The Form also being a profession of repentance and faith or the Covenant of Grace in Christ Jesus owned and an association thereby in the Society of Saints Robins ubi supra p. 81. The Church of England will appear a sound Church in both and not to be separated from First 1. Matter of the Church of England for the matter of the Church A holy people and sanctified in Christ Jesus or visible Saints We must here premise a twofold distinction First of the Church which is either mystical or visible then of Saints which are either real or appearing Now the matter of these Churches are correspondent to the nature of them The members of the Church mystical are real Saints onely the members of the visible are Saints visible Now a person visible in any profession A visible Professor is he who understandeth the general grounds of it owneth them and acteth accordingly nor doth any thing whereby the main of that Profession is overthrown Now the people of the Church of England do generally know the grounds of the Faith expressed in the Creed and expounded in the Catechism which the Church appoints to be taught to all before they come to the Communion and to be professed by them Next they own this Profession And they neither in opinion nor practice do that which necessarily overturneth this Profession generally though in many things they and we as Saint James speaks offend all James 3. And this Principle is owned by other Reformed Churches Epist 284. pag. 322. edit 2. The Church of Geneva and Calvin among them doth acknowledge That forasmuch as men remain in the visible Church till they utterly renounce the Profession of Christianity Church of Geneva's Judgement in this point we may not deny unto Infants their right by withholding from them the publick sign of holy Baptism if they be born where the outward acknowledgement of Christianity is not clean gone and extinguished Vbicunque non prorsus intereidit vel extincta fuit Christianismi professio fraudantur jure suo Infantes si à communi symbolo arcentur And this also is acknowledged in practice even by the Belgick Churches Apol. cap. 12. Belgick Christian Church Judgement also which Mr. Robinson so predicates for the liberty they have for they also Baptize the Infants of all which surely they could not do if they judged not their Parents matter of the visible Church and Saints by calling in respect of their outward profession The general Profession of a Jew though he should do some things contrary and of a Turk and the partaking of those signs and symbols which are notes of that Profession doth constitute them such Our people therefore owning the Christian Faith and partaking of the Ordinances and living visibly under them and not living so as if they did beleeve nothing of their profession though failing much doth constitute them visible Saints and the matter of a Church If any be very exorbitant the Discipline of the Church and the Laws of the Nation which are a part of christian Discipline are to reform him 2. Form of the Church of England constitutive Next for the Form The profession of Faith and Repentance and formal covenanting We are here to note That there is a formal and a virtual Covenanting or rather a Covenanting immediately in our own person or by a Deputy as in Law a man may answer by his Attorney So all the Churches of England do formally make Profession of their Faith and Repentance and enter into Covenant at their Baptism and do personally repeat it themselves in the rendering account of their Catechism at confirmation and before the Lords Supper which is the express Injunction of the Church Rubrick after Confirmation if it be neglected this is not to be imputed to the Church though indeed for substance it is not neglected neither are any usually admitted to the Holy Communion but such as give an account of their faith and are not scandalous in their lives As for the Objection That they were forced to this Object 1 by the Law at the Reformation We are to consider ibid. Answ 1 First Forcing to Religion That Christianity was received voluntarily in
for use that without it the Churches could not be preserved neither in Truth nor Vnity And though Hierome seem to imply that there was some times when the Churches were governed without it yet unless hee mean the time of the Apostles who were themselves instead of it no time by his own words can be assigned when the Church either could or did want it neither doth hee name any certain time or alledge any Author as hee useth to do in case of History neither under correction of men of larger reading do I beleeve hee could Seeing it is evident in the Ecclesiastical History and by the Monuments of the most Antient Writers that Episcopacy was contiguous with the Apostles time as appears by Ignatius Policarpus Vide Eus Hist Hieron de Scriptorib Ecclesiast Clemens Irenaeus and others Whereas Hierome lived in the fourth Century above three hundred years after Christ 'T is true St. Austin that mirrour of Modesty and Humility writing unto this same Hierome when hee had received some contemptuous expressions from him as I said before Aug. ad Hieron Epist. 19. that Father was a little high in answer to him saith Quanquam enim secundum honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major sit Object tamen in multis rebus Augustinus Hieronymo minor est Although saith hee according to titles of honour which now the USE of the Church hath obtained Episcopacy be superiour to Presbytery yet in many things Austin is inferiour to Hierome Answ Hee saith it is by use of the Church that Episcopacy is above Presbytery but hee speaketh of the difference of names and tiles implying that in the Scripture they have often all one name Epist ad Evagrium as Hierome had proved in that Commentary upon the first of Titus and elsewhere but doth not deny nor imply that the Office was the same Again hee saith the Use of the Church now this Use may be as antient as the Apostles Lastly Hee knew with whom hee was dealing and on purpose composed his expression to the qualifying of Jerome Vide Epist ad Hieron 15. as appears in his other Epistles to him hee doth not dispute ex professo this point Cyprian the antient of them both in the place now cited carries it very far for the dignity of Episcopacy â—â—pr lib. 1. Ep. 3. and the eminency of one both in Place and Authority Having proved by many examples the preheminency of place and duty of Obedience by the Scripture given to the High Priests among the Jews applying to the Bishop in a Christian Church hee saith Cum haec tanta ac talia multa alia exempla praecedant quibus Sacerdotalis autoritas potestas divina dignatione firmatur quales putas esse eos qui Sacerdotum hostes contra Ecclesiam Catholicam rebelles nec praemonentis Domini comminatione nec futuri judicii ultione terrentur Neque enim aliundè haereses abortae sunt aut nata sunt schismata quà m inde quod Sacerdoti Dei non obtempetatur nec UNUS in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas universa nemo adversum Sacerdotum Collegium quicquam moneret nemo post divinum judicium post populi suffragium post Co-episcoporum consensum judicem se non jam Episcopi sed Dei faceret nemo dissidio unitatis Christi Ecclesiam scinderet that is Seeing these so great such and so many other examples have gone before by which the authority and power of the Priestly dignity is confirmed by Gods institution what kind of men do you think them who being enemies of the Priesthood and rebels against the Catholick Church are neither terrified by Gods threatnings nor yet with fear of the judgement to come For from no other cause do Heresies arise nor Factions in the Church have their beginning than from hence that there is not given obedience to the Priest of God hee means the Bishop as the words following will shew neither is considered that for the time there is but One Priest namely chief that ought to be in the Church of God and for the time but one Judge in the stead of Christ To whom according to the Doctrine of Christ did the whole Brother-hood give obedience no man would move any thing against the Colledge of Priests by whom the Bishops was chosen no man would make himself Judge not now of the Bishop but of God himself after that hee hath been chosen by the Divine Judgement by the suffrage of the people desired and by the consent of other Bishops confirmed I urge this Testimony being very antient Cyprian lived about the year 250. to shew the judgement of Antiquity touching Episcopacy namely the Institution Use and End of it viz. preservation of Truth and Peace in the Church as wee saw before out of St. Hierome Spurâ—ous testimonies though grayer-headed I pass not at Yea and Hieron himself elsewhere doth imply that a Bishop might ordain which a Presbyter could not do Quid enim facit exceptâ ordinatione Hieron Epist ad Evagr. Tom. 3. Episcopus quod Presbyter non facit that is what doth a Bishop do except Ordination which a Presbyter doth not thus hee but Ordination carries with it some Superiour jurisdiction Since my writing of this De Evangel Ministerium gradib cap. 23. I have consulted what Savania hath observed upon this place of Hierome on Tit. 1.5 against Beza and finde that his cogitations are the same much-what with mine as indeed it is obvious to any one considering of it neither do I see cause to alter them Savania Beza for any thing I finde in Beza his reply unto them whose judgement in this point wee shall hear anon out of the same writing And so I dismiss the Testimony from Antiquity Proceed wee now to the Judgement of the Reformed Churches expressed by their chief Writers and even those who have erected another Government Calvin the supposed Parent of Presbytery 1. The Reformed Christian Churches Judgement of Episcopacy but hee was onely the foster Father for Farel and Viret had before him ejected Episcopacy at Geneva or rather the Bishop hee the ground being as it were vacant raised Presbytery or rather ripened it in the room thereof Hee first argues the right of Episcopacy for the substance of it from Nature it self Calvin 1. Hoc natura dictat Unum ex singulis Collegiis delegendum exi precipua cura incumbat Epist. ad R pol. 1554. 2. Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi Ministros quin reliquis praesit Unus Praes ad duc Witemberg ante Epist ad Gal. Epist ad R. pol. 1554. then acknowledges the Necessity of it for the upholding of the order of the Ministery from the disposition and spirit of men both
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to
Repentance and return 1 Pet. 3. I am obliged to render VVithall for the honour of those that went before us and have setled the things that here I plead for it is not amisse to shew 1 Cor. 7. that they had also the Spirit of God Besides it is requisite to Evidence that those that have not hearts to love this Church and Kingdom yet to hate them they have no Cause Add hereunto 'T is not perhaps impossible that some Eye by Gods direction may fall on these Lines who may thereby not only with a more steddy foot walk himself in the good and the old Paths Jer. 6.16 which I point at but may be of Influence also to cause others to do it likewise and not to suffer them to stumble in their ways from the ancient ones Jer. 17.15 to walk in paths in a way not cast up Lastly there is nothing new under the Sun Eccles 1.9 that which hath been may be again to the prevention whereof I have endevoured to contribute somewhat in this Treatise After some Recovery purging is most requisite Nam quae in Morbis relinquuntur post crisin Hipp. l. 2 Aph. 13. recidivas facere consueverunt Dreggs of Diseases if not digested or expelled do cause Relapses Especially in such distempers as are malignant Of which sort if any are Schisme and Sedition Fare thou well Septemb. 27. Anno Dom. 1661. The Contents of this Treatise The Chapters Sections and Pages are referred to as they are here Printed which sometimes but not often are amiss LIB I. Of the Civil Controversie CHAP. I. 1. OF the Right of Retractations allowable unto all men 2. Evidenced from the General Causes of Error 3. and of some great Examples of them Ancient and Modern CHAP. II. How far only the Author declined how he behaved himself therein and what awakened him unto Recovery pag. 15. CHAP. III. What the Author doth Retract both in General and in Particular 1. The War 2. Independency p. 24. CHAP. IV. Causes of the Authors falling and first the Negative p. 28. CHAP. V. The Causes positive And first in General p. 39. to 58. CHAP. VI. Causes particular to each Controversie And first of the VVar. SECT I. Cause general and privative Not obeying the Spirit of God p. 56. SECT II. Particular Motives to the VVar with their Refutation p. 58. to 83. CHAP. VII Reply to certain general Grounds for the VVar being the chief heads of a Book Entituled Scripture and Reason pleaded for Defensive Arms. p. 90. to 106. The Contents of the Second Book Of the Church Controversie CHAP. I. Of Independency SECT I. THe Occasion of the Authors lapse into it p. 109. SECT II. Causes 1. Privative viz. not obeying the particular Word of God p. 112. SECT III. Causes Positive p. 113. SECT IV. The Contents of Independency p. 114. CHAP. II. Of the Grounds of Separation And first in generall p. 119. CHAP. III. Particular Exceptions against the matter of the Premisses 1. Against the Articles or Doctrine p. 174. CHAP. IV. Of Worship and the Directory thereof the Common-Prayer-Book SECT I. Of Worship 1. In it self p. 195. 2. In the Ceremonies p. 196. SECT II. Objections particular against the matter of our Worship p. 204. SECT III. Exceptions against the Body of the Common-Prayer-Book SECT IV. A Vindication of the Compilers of the Liturgy in this particular p. 231. SECT VI. Exceptions against the Ceremonies pag. 270. CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means in the Church of England of preserving them from Corruption p. 266. this number and some following are to be looked for in the 6. Chap. of the Second Book p. 269. SECT II. Causes Constitutive of the Church of England p. 270. SECT III. Apostolical Churches vitiated but no separation p. 273. SECT IV. The Primitive Churches also p. 275. SECT V. The Reformed Churches p. 280. CHAP. VII Of Discipline CHAP. VIII Of Government 1. By the Ministery in general and 2. by Episcopacy in particular Sect. 1. The Conditions requisite to the constitution of a Ministery p. 301. Sect. 2. Of Episcopacy It s Right and Title p. 304. Sect. 3. Exceptions against the former Government and Discipline 1. Episcopacy established by Law in Engl. p. 325. Subsect 2. Whether Episcopacy be a different order from Presbytery ibid. Subsect 3. The Question not of order but of Power p. 332. Subsect 4. Whether Ordination in the N. Testament without a Bishop p. 334. Sect. 4. Of the Book of Ordination Subsect 1. Bishops Imposition of hands upon Deacons p. 338. Subsect 2. Apostles choose Deacons ibid. Subsect 3. That phrase Receive the Holy Ghost defended p. 339. Subsect 4. Consecration of Bishops and Archbishops p. 346. Subs 5. Episcopal Jurisdiction p. 349. Sect. 6. The Close of the Church Controversie CHAP. IX The Proof and Trial of these Retractations CHAP. X. The Conclusion 1 A Petition p. 367. The Elder Son ibid. 2. An Admonition of Zanchy p. 368. 3. The Prediction of his late Majesty p. 370. CHAP. XI Additionals The Scope and Protestation of the AUTHOR Containing also an Explication of the FRONTISPIECE MY ayme is to perform by way of Retractation some small service Principi Patriae to the King and to my Country My allegeance to the one and engagement to the other and my lapsing in both so much obliging me Now a] Psal 20. the Kings honour is great in Gods Salvation And b] Psal 144. blessed are the people who have the Lord for their God But c] Amos 3. how can two walk together unless they be aggreed We d] 1 Joh. 3.5 must be like him if we would see him as he is Now God is a righteous God Psal 11. his countenance will behold onely the thing that is JUST This was the end of our Redemption viz. e] Tit. 2. to deliver us from the practise of all iniquity that we might live a godly righteous and sober life Now the the onely rule of this righteousness and justice is the f] Tit. 1. will of God Which will is revealed either generally in the Scripture and in the Law of Nature or particularly in the constitutions of every Nation which contradict not the former Hence g] Dâ— Sibbis Souls conflict cap. 17. what is agreeable to Law is agreeable to Conscience said once the Lawyers Casuist Hence also h] Ro. 13.1 he that resists the Laws of particular Nations resists the Ordinance of God and he be he head or tail branch or rush as the i] Isa 3. Prophet phraseth it shall receive to himself damnation k] Eccles 10. He that brakes this hedge a serpent shall bite him he that removeth these foundation stones they shall fall upon him Laws therefore being the sacred impress of the will of God and the observance of them the obligement and security both of Majestrate and Subjects of Prince and People my onely scope is the
vindication of them especially in hypothesi and in reference to the late controversies in this Church and State Laws I say Gods first in Scripture as the foundation stone and Man 's as a firm superstructure thereupon as being by man Gods own Law and so avouched by him Hence l] 1 Pet. 2. that of the first teacher of the Gentiles submit your selves to every Ordinance of Man for the Lords sake Laws I say either formal or virtual express or by apparent consequence The former two sorts of laws Scriptural and National are the foundation of the Church among us and the firmitude of the Common-wealth as is represented in the Frontispeice m] Gal. 6. And those that walk according to this rule peace shall be upon them and mercy and upon the Israel and England of God For n] Psal 37. mark the just man and bebold the upright the end of that man is peace Vale. RETRACTATIONS AND REPENTINGS LIB I. The Civil Controversie CHAP. I. Of the Right of Retractations allowable to all men evidenced from the General Causes of Errour And of some great Examples of them Ancient and Modern Sect. I. Of the Right of Retractations COnsidering that sin and errour are so near of kin as that the a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccare aberrare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare peccare S. Jarchi in Judic 20.16 in Job 5.24 names are oftentimes reciprocal and that the voice of one touching the former is the truth in all b] Ps 51. I was shapen in iniquity and in sin did my mother conceive me who can deny concurrence with him in that exclamation of his in reference unto the latter Who can understand his errours c] Ps 19. Cleanse thou me from my secret faults And yet this was a man d] 1 Sam. 13.14 after Gods own heart in matter of Godliness His son and successour whose heart was e] 1 King 4.29 enlarged as the sand on the Sea-shore in point of wisdome leaves posterity this Apophthegme f] Eccles 1. ult He that increaseth wisdome increaseth sorrow To wit for the knowledge of his folly g] Cic. Tusc 5. As the Antient Sages were first styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain fools that is they perceived themselves to be so Hence that of the reputed wisest of them h] Socrat. ap Cic. in Academ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Elenchi l. 2. c. 8 Hoc unum scio me nihil scire one thing I know that I know nothing viz. as I ough◠to know Sect. II. The first Causes original of our obnoxiousness to Errour The Rise and first Original whereof if we inquire for the great Apostle of the Gentiles will explain unto us Corrupt Nature Who lamenting his surprisals and being deceived though not in Doctrine even after he was in the faith according to i] Aug. Retract l. 1. c. 23. c. 26. ad Bonisac l. 1. c. 10. S. Austin's reformed judgement lays the fault on the k] Rom. 7.11.24 body of death or Law in the members that is on nature it self as it is now corrupted And l] 1 Cor. 13. elsewhere he professeth That the most perfect here do know but in part and see truth but as in a glass darkly Implying in both that without especial grace we are by the principles of our very nature now obnoxious to imperfection in our judgments to be imposed upon and to erre Consonant whereunto is that of m] Aug. de Civil d. l. 22. c. 22 à principio A second general Cause Ignorance him next unto that order in spirit and judgment rendring a nearer and more particular cause of errour nam quod ad primam originem pertinet omnium mortalium progeniem fuisse damnatam Quid aliud indicat horrenda quaedam profunditas ignorantiae ex qua omnis error extitit qui omnes filios Adam tenebroso quodam sinu suscipit ut homo ab illo liberari sine labore dolore timore non possit That at the first all mans posterity saith he was condemned What else shews that certain horrible abyss of ignorance from whence all errour doth arise which receiveth into its dark bosome all the sons of Adam so that a man without labour sorrow and fear cannot be delivered from it The nearer yet 3. Cause our Incapacity of the greatest truths and natural reason hereof is given by the head of all Philosophers as the Learned n] Hook Eccles Polit. l. 5. § 71. Hooker styles him because saith he o] Aristot Metaph l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because as the eyes of a Bat are unto the day-light so is the eye of our souls unto those things which are in themselves the clearest But the supernatural 4. Cause opposition unto spiritual things and nearest cause in reference unto matters of Religion is rendred by the Apostle p] 1 Cor. 2.24 for that the natural man receiveth not the things that are of God for they are foolishness unto him Errour therefore and lability thereunto being congenious to our very nature and not wholly cured by grace it self without particular protection who shall forbid this common remedy unto this Universal and Epidemical Disease of mankind especially where we have been contagious unto others Repentance and Retractation Unless we force them on this temptation to cover their sin to save their credit and so bring that curse upon themselves q] Prov. 28.13 He that hideth his sin shall not prosper Oppose not therefore that of the Apostle r] Gal. 2.18 Object Answ If I build again the things that I destroyed I make my self a transgressor Unto which Austins reply shall be my answer s] Aug. Epist 48. Vincentio ad finem Confusio autem adduoit gratiam gloriam cum erubescit quisque de propriâ iniquitate poenitendo in meliùs commutatur Quod te facere piget illâ perniciosâ confusione superatum nè tibi ab hominibus nescientibus quid loquantur objiciatur illa Apostolica sententia si enim quae destruxi c. quae si etiam dici posset in eos qui veritatem correcti praedicant in ipsum Paulum primitùs diceretur c. Honest shame saith he brings grace and glory when any is ashamed of his own iniquity and by repentance is changed to the better Which thou art loth to do being vanquished with sinful and destructive shame lest by men that know not what they say there should be objected against thee that sentence of the Apostle If I build again the things that I destroyed c. which if it might be applyed to those which being reformed do publish the truth then it should first be verified of Paul himself for whom the Churches glorified God t] Gal. 1. penul for that he now preached that Faith which
resolution to keep all communion in affection and as much as may be in Ordinances with the godly in the Parochial Congregations though of different judgement from my self 4. Of keeping my mine eye and ear open to any light or advice that shall be brought from the Word though diverse from what now I have in matter of gathering and government of the Church and Ordinances thereof Sect. 2. How he behaved himself in it Accordingly indeed I did hold fellowship and communion in Ordinances with all such particular Congregations whilst I was in this way and as a real proof thereof I did Baptise my children onely in those the Parochial Congregations St. Peters one in the place where I preach'd and another in a neighbour Town Lawford where I made also the like declaration as appears by the testimony of the then Minister of the place Mr. John Edes which I have by me under his hand So that I never blessed be God proceeded so far as Separation much less to Anabaptism But on the contrary they would say that I was ground between Separation and Presbytery as betwixt two Milstons Nay I never came fully and as we use to say cleverly off to Independency A proof whereof appears in that I refused the Pastors Office the former being deceased although desired Mr. John W. sometime of Norwich and my self after advice with some that way for a time was somewhat inclined but durst not close till thoughts ripening by experience and observation I wholly declined it as also the way it self gradatim and by little and little not continuing but two or three years as I take it for I left communion before I left the place and that I did from my first closing Dated Octob. 10 1648. above four years as appears by a Certificate of my dismission Which leads me to the last particular viz. what occasioned my awakening and recovery Sect. 3. §. 3. What excited his Return I found my expectation of the beauty of holiness in Vnity Order and more effectual edification in Faith Love Meekness Patience Temperance Peace and Mortification mainly frustrated Fractions confusion breaches doting about fruitlesse endless Questions time vainly spent in them The Pastor an honest well-meaning man despised Covetousness contempt of others and in some impurities c. growing and injustice eminent That it was fully verified which * Saltem apud se experti quà m multes malos pro pace Donati ferre cogantur impacatas illorum calumnias pace sua correctionis Extinguerent Cont. Parm. l. 3. c. 2. Austin once said of their fathers the Donatists that Malos tantos toleratis sed nullà bonâ mercede Psalm Aug. Cont. Donatist Tom. 7. in ipso ingressu Quia quod debetis pro Christo pro Donato vultis ferre For Christ his peace no sinners you 'l allow But for Donatus you will bear enow So also unless we would hear that for Independency's sake that we would not hear in the Assemblies Parochial for Unity's and for Christ's sake there was a necessity of Separation again which also came to pass Also I observed that almost all the companies of this way fell in sunder or into horrible opinions or leud practises as well as ours Besides whilst we were in our vain altercations on the Lords days after the afternoon Sermon our Families were neglected Withal others in the Parochial Assemblies were deserted both in point of Pastoral offices as also of other care whilst they were look'd upon as people of another world Moreover they were brought into a Maze not knowing which way to take who to follow nor whether they were in the way of salvation or not and so shaking the very foundations of their faith a most horrid evil Add hereunto I noted that generally they were for maintaining of their way by Arms in case they had strenth and that this contest had born a great part in the confusion of the Nation These and other the like ill fâ—uits though some there were of a more sincere spirit who for their vertues and piety I yet honor who yet had their tinctures not so warrantable made me look further into the root which I have not onely found but I think also in the sequel evidenced to be rotten for by their fruits you shall know them Now renting and tearing of themselves of the Church and Common-wealth is the fruit of thorns and thistles Matth. 7.16 illustrated not of Vines or Fig-trees as our Saviour long since forewarn'd I profess I am more confirm'd in my faith in Christ by his Sermons than by his Miracles they are so convincing Those were not in our view These the immutable truth of them we daily might did we mark it see I have often observed with wonder by what spirit he spake though little notice is taken of it when he did design some persons in the Church by whited Sepulchers The proof Matth. 23. and graves that appear not Thereby noting both their non-appearance and their dangerousness especially their swallowing faculty as Agur The Grave saith not I have enough Prov. 30. This unsatiable spirit was singularly noted in the old Separatists the Pharisees for both the name signifies so as well as expounding and their practise Matth. 9.11 by condemning our Saviour for eating with the common people The Pharisees also Luk. 16.14 Matth. 23 14. which were covetous saith the Text. And Ye devour widows houses Aug. cont Parm. l. 3. c. 2. Now Potuitne gravius divinis eloquiis accusari Avaritia quà m ut idololatriae demonstraretur aequalis ejus nominis appellaretur dicente Apostolo Et Avaritia Eph. 5.5 Col. 3.5 quae est Idolorum servitus potuitne majori poena digna judicari quà m ut inter illa crimina poneretur quibus obsessi regnum Dei non possidebunt aperiantur oculi cordis ne frustra pateant oculi corporis Could any thing be spoken more to shew the foulness of the sin of covetousness than when the Apostle calls it twice Idolatry And could any sin be more sorely punished than by exclusion from the Kingdom of Heaven Let the eyes of the heart be open lest those of the head see to no purpose And it is to be observed of our Saviour also how tartly yet fully and most aptly he directs unto the discovery of them when he saith their fruit shall be like that of thorns and thistles Matth. 7. noting the rents and divisions they should make and by that might be known Ibid. And to the same effect in the same place he saith Their cloathing should be like that of sheep but their work that of wolves which elsewhere he says is scattering and destruction Joh. 10. The same which Paul more plainly Those who cause divisions Rom. 16. contrary to the doctrine ye have learned are such as serve their own bellies Which I assure you some are well known to have even unto Epicurism
the Ecclesiastical Concerning the first 1. In the Civil Controversie I closed with the one party in the civil contest for these causes whereof the one is General and Privative the other Positive and Particular The former was the grieving or resisting the Spirit of God from whom I received no small concussion about this matter especially at the coming forth of * The resolving of conscience c. Edit Cambr. 1642. Dr. Fearn's first book in opposition to the Lords and Commons in their taking up Arms against the King The authority of Scripture there urged unto which God had given me ever to bear an awful reverence the Spirit setting it on exercised me more than all his arguments But 1 being in heart enclined unto the good things the other side proposed to be contended for and 2 judging his reasons might all be answered and 3 apprehending it much concerned the cause of God and of his servants and 4 my own reputation also being pre-engaged 5 and lastly my place seeming to call for it I holding then the publick Lecture in Cambridge I took all the former reluctancy of spirit to be onely a temptation and accordingly resolved to reply On Judg. 5.23 on which Mr. St. M. had preached before of whose notions that I know of I made no use Mr. J. B. which I did the next Lords day after the publishing of that Book wherein I answered all that seemed material in that Book and so answered it That some who were of the other judgment were pleased to say that so bad a cause could not be better pleaded Upon this I was sollicited to the publishing of my Answer But coming to London and finding another had done it before but especially my spirit working too and fro betwixt resolution and fear I did suppress it But that of Zachary hath been fulfilled in me since In that day the Prophets shall be ashamed Zach. 13.5 every one of his vision when he hath prophesied And blessed be God who hath verified another also towards me viz. Thou shalt hear a voice behind thee saying Isa 30.21 This is the way walk in it when thou turnest to the right-hand and when thou turnest to the left And blessed be his Name that although I have been a rebellious child as it is in the first verse of that chapter that would not take counsel of him nor cover with the covering of his spirit yet he hath not cast me away from his presence Psal 51.11 nor taken his holy Spirit from me Deliver me from bloods O Lord thou God of my salvation A Prayer and my tongue shall sing aloud of thy righteousness The sacrifice of God is a broken spirit a broken and contrite heart O God thou wilt not despise And Vphold me O Lord with thy spirit then will I teach sinners thy ways and transgressors shall be converted unto thee Lastly Do good in thy good pleasure unto Sion build thou the walls of Jerusalem then shall they offer young bullocks upon thine altar Amen Sed irrideant nos fortes potentes Aug. confess l. 4. c. 1. nos autem infirmi inopes confiteamur tibi But let great and oveâ—-grown spirits laugh at this let us that are infirm and poor in heart confess to thee Tota palea areae ipsius irridet eum Aug. in Ps 21. in Prefat in Expos 2. gemit triticum irrideri dominum All the chaff of Christs own floor laughs at him and the good corn laments its Lords derision Thus of the general and privative cause SECT II. Particular Motives 2. THe particular follow and they were such as these 1. 1. Propounded The excellency and necessity of the things held forth to be contended for the Laws namely and the Liberties of the Nation and that which made them both most precious Religion Protestant by them established and secured 2. Next the credit that I gave unto the persons that did propound them both for their ability and for their faithfulness 3. A third was the awful opinion that I conceived of the power and authority of that place from which they seem'd to issue to wit the Parliament 4. That the exigences being such there was a virtual bond by all Laws to use remedies that were not usual 5. and lastly That examples of the like had been in Scripture among the Jews in the Primitive Church the former against Antiochus by the Maccabees the latter of the Christians against Maximinus Also in the Reformed Churches as the French Holland Scottish and owned by our former Princes and then present King defended also by our own Divines and Bishops as Jewel Abbot Bilson c. 2. Replies unto them But all these and such like as applyed to our case being put into the ballance of the Sanctuary in my eye seem much too light As touching the first my opinion and veneration of the Protestant Religion 1. Religion the Laws and Liberties of the Nation I hope is greater now than it was as I know them somewhat better But touching Religion to be defended by Arms especially of Subjects well spake the Dantzikers A notable speech of the Dantzikeâ—s in their material Letter to the Duke of Croy exhorting them to the like May 27. 1656. Evidently it doth appear say they how much the Roman-Catholicks are incensed through this war and that from thence no small persecutions yea the greatest danger may befall the Reformed Churches Vid. Mercurius Politicus Jul. 3. 1656. if God do not prevent it in his mercy We do confidently believe that no body can think or impute it to us as if God took pleasure in Apostates and Hypocrites and as if he would have Religion promoted in casting off the lawful Magistrate Note and in the slender esteem of a well grounded government Call to mind how at all times by Warrs the spirits of men grow more barbarous and inhumane Note and how the wars for Religion use commonly to extinguish Religion Thus they Note Now I call God to witness upon my soul that the sense of the dishonor done unto the Protestant Religion 2 Cor. 1. working upon my heart hath been one main occasion of further examining the grounds of those transactions and of altering my thoughts Homil. of disobedience part 4. pag. 300. And particularly one passage in the doctrine of this Protestant Church expressed in the Homily of disobedience did much affect me of which anon This for Religion 2. Then for the Laws and Liberties seeing first 2. Laws and Liberties that both Houses of Lords and Commons in all their solemn addresses to the King and that in Parliament and as such a Parliamentary body 1. Style of the H. H. do usually style themselves thus Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled In that Remonstrance which the King saith Kings Declaration Aug. 12. 1642. Remonstr of the State of
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
purpose among them and yet if it may be How there may be Conversion in a Schismatical Assembly yet it is by that Doctrine and Worship which they had in this Church and have abused unto Separation as Austin once of the Donatists Quasi vero ex hoc generet unde separata est non ex hoc unde conjuncta est Aug. de Bapt. contr Donat. lib. 3. cap. 10. Separata est enim à vinculo charitatis pacis sed adjuncta est in uno Baptismate Itaque est una Ecclesia quae sola Catholica nominatur quicquid suum habet in Communionibus diversorum à sua communitate separatis per hoc quod suum in eis habet IPSA utique generat non ILLAE As if saith he those Assemblies did convert as they are separated and not as they are conjoyned They are separated from the bond of charity and peace with the Church but they are joyned in one Baptism and so in the other Sacrament and Administration of the Word Therefore there is one Church which onely is called Catholick and whatsoever it hath in the Assemblies of those that are separate from its Communion by THAT which it hath of its own in those Companies IT doth beget and generate A Summary of the former Arguments and not THEY Thus he most truly But as I said seeing Conversion is acknowledged by them to be true and frequent in the Church of England seeing it is rare if at all among the Separation seeing if it be 't is by vertue of what they have had from this Church seeing the fruits are fruits of the Flesh and not of the Spirit that grow most among them as such and that of the worst kinde also 1. Against separate Assemblies as we saw before And the Apostle reckons fornications which I have known some among them to defend under the notion of plurality of wives variance hatred heresies seditions Gal. 5. among those works And our own experience in this Nation of late daies hath abundantly lessened us Seeing I say this Church is their Parent and the Ministers of it their Fathers in the Lord 1 Cor. 4.15 as the Apostle saith of himself to a Church that cast him off as these do them And lastly Seeing they do so vilifie though some of them gives good words with their mouth as the Psalmist speaks yet they curse with their heart that is Apol. Narrat pag. 6. Psal 62.4 they labour the division and ruine of it let them remember that Hee that curseth his Father Prov. 30. and chaseth away his Mother the Crows of the vallies shall pick out his eyes as they have done the eyes of some that way of late Isa 45.10 For woe unto him that saith unto his Father what begettest thou or to the Woman Ephes 6.12 what hast thou brought forth There are spiritual wickednesses Those that said unto their Brethren stand off Isa 65.5 I am holier than thou were a smoak in the Lords nostrils all the day Our Lord and Saviour declined those Separatists for that may be the Etymology of the word Pharisee Mat. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separavit Luke 18.9.14 as we saw above and did eat with the Publicans and Sinners And the Penitent one of them went down to his house justified rather than the other I have insisted the longer upon this point the matter and members of the Assemblies first because in nature it is primum essentiae constitutionis principium the first thing in every being as also because the adversaries do say it is Fundi nostri calamitas prima praecipua ex qua plerasque alias oriundas crederem i. e. Robins Apol. pro separat cap. 12. p. m. 92. The main calamity of our Church the first and chief from whence they beleeve most of the other corruptions do arise To which I have also adjoyned discourse touching the form of it also namely its covenanting with the Lord in the professing and owning the Covenant of Grace both in Baptism and at riper years at Confirmation before admission to full Communion in the Holy Sacrament that so it might appear that the whole Essence of this Church is sound the causes constitutive viz. the matter and form of it being so I shut up this touching the Assemblies and our experience of the presence of God in them notwithstanding whatsoever matter and mixtures of them with that of Mr. Brightman Brightman in Apoc. 3.20 touched in part above to the Separation of his time Quamobrem redite ad unitatem Ecclesiae quae vos genuit aluit si fugiatis hunc Christum qui cum Electis in nostris coetibus coenat ac eos vicissim excipit profecto nusquam invenietis Wherefore saith he Return ye again into the Unity of that Church which hath both begotten and bred you up If ye flee from this Christ who doth sup with his Elect ones in our Assemblies and again receiveth and entertaineth them assure your selves you shall finde him no where Thus Mr. Brightman A man otherwise not over zealous for the Church of England And thus I have done with the first three things considerable in the Church and offences which have been occasions of separation to Independency namely the Doctrine the Worship and the Assemblie CHAP. VII Of Discipline 4. Cause of Separation Discipline I Come now unto the fourth to wit the Discipline wherein I shall indeavour brevity because of the former largeness and because the Main is already dispatched First Therefore to the persons wee deal against 1. The persons for Discipline Buc. in Zeph. 3. 20. pag. ult then to the thing it self for the former Certè ab Amicâ fraternâ admonitione incipiendum est hac pretermissa de excommunicatione quaeritari plusquam Pharisaicum est ne dicam Satanicum saith Bucer that is Certainly man ought in Discipline to begin at loving and brotherly admonition if this be neglected to complain of the want of Excommunication and Discipline is more than Pharisaical that I say not Satanical Thus hee Now with those that depart for want of Discipline they shoot with white powder as they say and the Bolt comes before the Thunder they separate and excommunicate the whole Assembly before they see if they can reform it 2. The Matter Secondly For the matter it self And first for the thing then for the manner and persons that have executed it For the thing There is in the Church of England as much Discipline both in Law and execution before Late-times as is usually executable in so great a body either by the Laws of the Common Wealth or the Canons of the Church Civil Laws in a Church are Church-Laws and seeing Church and Common Wealth are incorporated into one as was that first Church of God the Jewish seeing the work is done in the whole body for the preservation of its being and purity what
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