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
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
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
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
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
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
formidable examples in the Ministery of those who not without very probable gâ—ounds and weighty advice have receded from their places provided that they could eat their bread in them though perhaps but course or not over-powered with other temptations or distractions Considerable are the words of Calvin to this purpose Ita respicienda est vocatio tua ut ab omnibus avocamentis sensus tuos omnes avertas In Epist ad Philip. cap. 2. 21. Licet alibi opulentiùs vivere At Deus te alligavit Ecclesiae quae tenuitur modò te alat Alibi plus honoris sed eum tibi locum attribuit Deus in quo humiliter vivas A ibi salubrius coelum aut amoenior Regio sed hîc tibi statio ordinata est Optares tibi cum humaniore populo esse negotium offendit te vel ingratitudo vel ferocitas vel superbia denique cum genio moribus Gentis minimè convenit Atqui luctandum est tibi tecum vis quodammodo contrariis votis est afferenda ut spartam quam nactus es colas Which passage truly I left un-Englished but remembring it may do some good unto the * The Wives of Ministers weaker sex 't is this Thou art so to observe where God hath called thee that thou must shut thine eyes from all enticements thence Elsewhere thou maist live more plentifully but God hath bound thee to a Parish which will but keep thee sparingly There is more credit to be had else where but God hath assigned thee a place whâ—re thou must live obscurely The aire is better at such a place and the Country far more pleasant but here thou are appointed Sentinel Thou couldst wish thou hadst to deal with a better natur'd people thou art troubled at their ingratitude at their rudeness at their pride and insolency in a word thou canst not away with the spirit anâ— disposition of the people But thou must wrastle with thy self and offer a kind of force to all opposite affections that so thou maist adorn that Spouse to which thou art engaged Thâ—s far there But the Sauce is not all Vineger He therâ—fore adds in the same place Idem ibid. Eatenus concedendum est Ecclesiae ministris sua quaerere ut non impediantur à quaerendo Christi Regno sed hoc modo jam non dicentur sua quaerere quoniam à praecipuo scopo aestimatur vita hominis Thus far saith he it must be granted unto Ministers to seek their own so as they may not be hindred from seeking the Kingdom of Christ But on this account they are not now to be said to seâ—k their own because we are to judge of a mans way by the scope and end he aimes at Thus he Conc. Nice Can. 16. And the Council of Nice â—ath this Canon Ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat sive Episcopus sive etiam aliùs Clericus That no man be he Bishop or other Clergy-man should endeavour to go from a meaner to a greater place or people Concil Trid. Sess 3. sub Jul. 3. Can. 5. And there is reason for it seeing it is seldom that he can sine magno suo Eccâ—esiae incommodo gregem sibi concreditum relinquere ac non sine Episcopalis dignitatis diminutions Leave the flock entrusted to him without great inconvenience both to himself and them and without disgrace to his ministerial function Psal 92. as the Council of Trent hath it But to return God hath promised to keep us in all our ways whilst we are in our way 2 Sam. 11.1 2. we are under protection Now as was implyed above this degree of spiritual fornication is occasioned sometime as the other was in David Desidosus erat The hand that is not busie will Object the head to wandring still This for the occasion of my Lapse SECT II. The Causes Privative BUt the Causes were as in the former Controversie partly general and privative partly positive and particular The general was that as I had in the former through zeal without knowlâ—dge resisted the Spirit of God so I committed here the same error upon the same grounds against the Word of â—od For why may I not call it the Word of God which was first in it self a truth and that one of main concernment and then spoken when I was leaving my relation and as it were at Farewell when words use to be of most weight and lastly uttered by Dr. Laud Arch-bish of Cant. my honourable Lord and Master one whose place was in solemn manner to declare it Although his person should have been as bad as his who prophesied being the * Joh. 11.51 High-priest It was this viz. An Admonition to adhere unto the Church of England without turnig unto the right-hand or unto the left To which most Sovereign counsel if the Author's self did not in all things correspond as some have published he had therein no servant of me and yet he did confer upon me no common favours By vertue whereof I enjoyed the benefit of the best part of my education and preparation for the Ministery Unto whom living or dead I have not return'd evil willingly But on the contrary being sollicited and that with some kind of intermination to be and afterward cited as a witness against him I appeared not When the Lord Cromwel in Henry the eighth's time Fox Acts Mon. in the life of Cromwel was glaned at by one for having been servant unto Cardinal Wolsey he not onely did acknowledge it but professed also his grateful memory of the benefits he received from him Because his Lordship may have with some though not meriting the like resentment with the Cardinal This for the occasion and cause privative SECT III. Causes Positive THe Causes Positive First 1. Of Recess from the Church I took offence at some things in the Church in the Assemblies the Worship and the Discipline neither perceiving the beam in my own eye nor the beauty of that Spouse that seemed black Cant. 1.4 14. but was comely in the eye of Christ no nor the deformity of the Concubine that was but painted over An adulterous spirit sees beauty in any but his own wife Next 2. Of Access unto Independency I was taken not undeservedly with the good gifts and preaching that I perceived in certain of the Independent way And I did not well apply then what I had sometime done viz. To mark those that caused divisions and offences Rom. 16.17 contrary to the doctrines which I had received and avoid them because they that are such serve not our Lord Jesus Christ but their own bellies and with sweet preaching so Mr. Tindal and flattering words deceive the hearts of the Innocents But the main was a love to that beauty of holiness in Order and Ordinances which they predicated and spake so much of Now Aug. de utilit cred cap.
in the Church as Ecclesiasticus and the Wisdom of Solomon he addeth Sicut ergo Judith Tobiae Machabeorum libros legit quidem Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina legat ad aedificationem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandam Hierom's testimony of the publick reading of the Apocrypha As therefore saith he the Church reads the books of Judith one of those the Brethren expresly except against and of Tobit and the Maccabees yet not counting them among the Canonical Scriptures so let it read these two Books Ecclesiasticus and the Wisdom of Solomon for the edification of the people though not for the establishing the Authority of the Doctrines of the Church Where there are three things to be noted First that these Books are Apocrypha Secondly That they were read in the Church Lastly That they may be so done Fifthly They suppress the whole sentence out of which they quote that particle whence it would have appear'd that he did not forbid her absolutely the reading of them but that she should do it warily and with judgment His words are Caveat omnia Apocrypha Et si quando ea non ad dogmatum veritatem sed ad signorum reverentiam legere voâ—uerit sciat non eorum esse quorum titulis praenotantur multaque his admixta vitiosa grandis esse prudentiae aurum in luto quaerere Let her take heed of all the Apocrypha but what he meant by them we heard above but if at any time she will read them not for the confirming of the faith of doctrine but for the reverence unto the things intended in those writings let her know that they are not the works of those whose name they bear and that many corrupt things are mixed with them and that it is for the riper wisdom to seek gold out of the clay Thus he Even as Paul adviseth the Thessalonians to prove all things 1 Thess 5. Matth. 23.3 chap. 16.6 and hold fast that which is good So our Saviour commands his Disciples to hear the Scribes and Pharisees but yet to take heed of their leaven So Jerom allows her to read them but with discretion without which 2 Pet. 3. even the Scripture proveth a snare to the weak Now notwithstanding all this I am of the judgment of St. Hierom of Ruffinus or Cyprian above quoted and of the Church of England touching the nature and use of the Apocrypha yet may I not perhaps oppose the evidence of those * Hieron in prolog's variis Whitak de S. Script Q. 1. Reynold de lib. Apocryph Junius in Apocryph Chamier de Canone Aliique learned men who have endeavoured to prove some of them fictions yet such as were intended and are useful for * Consicta sunt enim sed in hoc consicta ut sacrum aliquid significent Erasm in epist Hieron ad Laetam n. 78. edification In which regard my self not long since heard a great man of the Separation SAY but he could not SEAL it by any evidence though urged that the Common-prayer was Popish but Romances were useful though fictitious because they express vertue and vice to the heighth If so why then may not the Apocrypha pass for Religious Romances wherein the like is performed Of one of which St. Jerom. Hieron prefat in Judith Tom 3. Accipite Judith viduam castitatis exemplum triumphali laude perpetuis eam praeconiis declarate Hanc enim non solum foeminis sed viris imitabilem dedit qui castitatis ejus remunerator virtutem talem ei tribuit ut invictum omnibus hominibus vinceret insuperabilem superaret Receive ye Judith saith he the widow an example of chastity and with triumphant praise publish her with perpetual commendations for he who was the rewarder of her chastity hath propounded her to be imitated not onely by women but by men also Who gave her also such grace that she overcame him that was unconquerable and prevailed over him whom no man could vanquish So that you see if those writings be useful in the Church as that noble person said that express vertue and vice to the life and that in the opinion of St. Jerom no weakling some of these books do so even in that respect they should not be rejected wholly And if the fore-quoted Authors please not the next I presume will and they are the Abomination of the Brethrens soul the Bishops but yet in this point and that 's strange will speak ad salivam and to their palate Viz. in the Admonition prefixed unto the second Tome of Homilies done no doubt by the same Authors that the Homilies were Presat in Tom. 2. Homil. and published by the same authority In that admonition unto Ministers Ecclesiastical and it is a grave and godly one are these words And where it may so chance some one or other here 's room you see chapter of the Old Testament to fall in order to be read upon the Sundays or Holy-days which were BETTER to be changed with some other of the New Testament of MORE edification it shall be well done to spend your time to consider well of such chapters before-hand whereby your prudence and your diligence shall appear so that your people may have cause to glorifie God for you and be the readier to embrace your labours to your better commendation to the discharge of your consciences and their own To explain that they meant all that was to be read except the New Testament by the word Old Testament were needless Now you see that the Liturgy the Kalender the Rubrick doth not so tie the Minister to syllables in every thing but hath left something to his discretion and piety and particularly in this the reading of the Old Testament and if you distinguish ne dum of the Apocrypha So much for the fourth head of the Exceptions namely that respecting the Apocrypha SECT V. Of Popery and the Mass-book To the fifth viz. That the things mentioned do savour of Rome that they are Popish superstitious and taken out of the Mass-book Answ If we should here reply That both the matter and form the substance and ceremonies of the Doctrine Worship and Government of the Church of England is much more antient than Popery in the main of it Yet there are those that have a starting-hole for this and a note beyond Ela Reas necess Reform p. 63. Instance viz. That albeit some of the Rites and Ceremonies now in use may be mentioned in sundry of the Fathers within the first six hundred years after Christ yet such mentioning of them is no evidence that they are not Popish forasmuch as Popery was in the egg and the mystery of iniquity began to work though under other disguises and under other names even in the time of St. Paul himself 2 Thess 2.7 Answ 1 Tim. 4.1 But if Popery be
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
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
necessary in respect of their Ministry might possibly be one But I determine not onely I do from the premisses conclude seeing there is in the Ministries Ordination in England all the essentials observed and that God by his blessing of their Labours and protecting of their Calling declared his owning of them whatsoever defects may be imagined in their outward Calling Brightman in Apocal. 3.20 with Mr. Brightman in the place above noted Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt cujus vim divinam in cordibus sentiunt Why do they for some defect in the external Call so perversly reject that Word and Ministry whose soveraign and divine power they feel upon their hearts I dismiss this particular and pass to the other Branch touching the Governors of these and their Regiment the Bishops SECT II. Of Episcopacy its Right and Title IT is certain ever since God had a formal and instituted Church there have been superior Ministers in it distinguished also by some appellations from the rest As the High Priests in the Jewish and the Apostles in the First Christian Church 1. Scripture And it is as evident that the Church cannot want such by the need that the Church of Ephesus 1 Tim. 1. and those adjacent had of Timothy and the Churches of Crete had of Titus Tit. 1. For Non minor est virtus quà m quaerere porta tueri A Common-wealth hath need not onely at first of a Magistrate but ever after And a Bishop is nothing else but an Ecclesiastical Magistrate And though times may require some things or persons extraordinary as the Church had Apostles at the first of unlimited power yet as Calvin observes Hoc Natura dictat Epist ad Reg. Polon 1554. Vnum ex singulis collegiis deligendum cui pâ—ecipua cura incumbat Nature it self saith he teacheth us That in all orders of men some one must be chosen unto whom the chief care must be committed And this is the esse or substance of Episcopacy Elsewhere he gives the reason of it Comment in Epist. ad Phil. cap. 1.1 Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi ministros quin reliqui praesit unus I confess saith he as mens spirits and manners are Order cannot stand among the Ministers of the Word unless one be over the rest But he would have first their jurisdiction restrained the name of Bishop common and the limits of their Government confined unto one City though afterward in his Letter to the King of Poland he acknowledgeth what the primitive Government was and seemeth not to disapprove it as we shall see anon And the best Independent extant hath expressed so much in my hearing viz. D. T. G. The Church would ever stand in need of such persons as Timothy and Titus This for Scripture Next come we to the Primitive Church 2. The Primitive Church wherein the practice is known to be both most ancient and universal Hierom indeed but without proof being himself no Bishop and angry sometimes with some of them and particularly with John Bishop of Jerusalem and even with Austin himself a passionate man Vid. Epist Aug. 8. seq and somewhat high in respect of his eminency for Learning especially in the Tongues in those times saith Hieron in Epist ad Tit. 1.5 Idem est Presbyter qui Episcopus antequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego autem Cephae Communi Presbyterorum consilio Ecclesiae gubernabantur Postquam vero unusquisque eos quos baptizaverat suos putabat esse non Christi In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret schismatum semina tollerentur That is The same is a Presbyter and a Bishop And before that 1 Cor. 1. by the instinct of the Devil Factions began in Religion and these speeches were among the people I am of Paul I of Apollo but I of Cephas The Churches were governed by the common advice of the Presbyters But after that every one reckoned those whom hee had baptized to be his own and not Christs It was determined in the WHOLE WORLD that One chosen out of the Presbyters should be set over the rest unto whom the WHOLE care of the Church should belong and so the seeds of Schism should be taken away Concerning which testimony fore-prizing what others have said there need not be required a better testimony First it comes from an Adversary next it proveth the thing it contendeth against under favour of so great a person for if then and upon that occasion Episcopacy had its rise when Schisms began in the Church and that one said I am of Paul another I am of Apollo and that those whom some had baptized they counted their own Disciples And that this came to pass even in the very Apostles time Vers 12 13 14 15. as Paul complains Epistle to the Corinthians the first chapter the first And that hee grants that it was decreed in the whole world and that for so useful an End It must follow that Episcopacy succeeded the Apostleship And indeed from the end of their institution it appears in Scripture that they did so as to the office by what name soever For Paul saith expresly both to Timothy and Titus To Timothy that hee besought him to abide still at Ephesus that hee might charge some to teach no other 1 Tim. 1.3 and no Heterodox doctrine And to Titus that for this cause left I thee in Crete that hee might stop the mouths of vain that is Tit. 1.5 erronious and schismatical talkers not onely by word and by example but also by authority Hee so commands him to reject an Heretick Chap. 3. that is excommunicate him as may be conceived And indeed wee see by experience in some Churches those that are of latitude where this Government of late hath been suspended what factions have grown As in the Netherland Churches about Arminius so far that had not the Authority of the Magistrate and assistance of Neighbours interposed those Churches and that Republick had been utterly ruined what divisions are growing at this day among the Churches of France some adhering unto the opinion of Amiraldus about these points others opposing of them I hear with grief and have been told that a Minister of no mean note in that Church lately in London and whom I could name should say that some Ministers of France should express so much that had their Churches full establishment from the Civil Power they could not govern them without Episcopacy which it seems both Calvin Beza and of late Diodate foresaw of whom afterward By this Testimony it appears Episcopacy to have been of greatest Antiquity Universality and of such Necessity
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in