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
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
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
the Kingdom Dec. 15. 1642. was the fountain of all the following mischiefs The very first line is Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled Next the Oathes of Allegiance and Supremacy do declare That the Kings Majesty is the onely Supream Governor of this Realm over all persons and in all causes 2. Oathes of Supremacy and Allegiance 3 Eliz. cap. 1. Kings Answer to the Remonstrance of May 26. 1642. Remonstr of Lords and Commons Nov. 2. 1642. Ecclesiastical and Temporal and of all other his Dominions and Countries Yea and every Parliament-man before he can sit is bound by Law to swear them Now this is not answered in my judgment by a saying out of a Private * Fleta lib. 1. cap. 17. de justitiariis substituendis Lawyer that Rex habet in populo regendo superiores legem per quam factus est curiam suam videlicet Comites Barones And by that other that Rex est major singulis but minor universis For the former Author hath that sentence and words out of Bracton who hath several times also the quite contrary as shall appear Again It is against the tenor and current of Law and Lawyers and the known practise of the Nation Thirdly It may bear an other interpretation namely understanding the Law either of God who makes Kings Prov. 8. or of men made with the Kings consent whereunto he hath voluntarily obliged himself from which at first he might be free And by the superiority of his Court their legal jurisdiction conferred on them by his approbation for decision of ordinary controversies that may fall betwixt himself and his Subjects but not simply his superiors first because he calls it His Court now the owner is greater than the thing owned as such Again else the Earls and Barons were the superior power to the King Fourthly This refers not at all to the House of Commons whereof neither Fleta nor his Author Bracton in this sentence make any mention Again secondly the Oathes of Supremacy and Allegiance and the style the Parliament speak in of his Majesties loyal and humble subjects the Lords and Commons assembled in Parliament Remonstr Nov. 2. 1642. are not answered by saying that this of supream head and governor over all persons Object in all causes is meant of singular persons rather than of Courts or of the collective Body of the whole Kingdom And that it is meant in Curia not in Camera in his Courts not in his private Capacity and properly onely in his high Court of Parliament wherein and wherewith his Majesty hath supream Power For first Answ 1 The Oathes speak comprehensively both of Persons and Causes over all and in all So again the style of humble and obedient subjects is spoken as from them as the two Houses of Parliament for so they say assembled in Parliament Now if Subjects then and there sure Soveraigns or associates in Soveraignty they cannot be the terms in the same respect are contradictory Thirdly If the King be acknowledged to be the fountain of justice as the Law and Lawyers say he is of which anon then both Laws and Courts flow from him and thence are called his Laws his Courts and so ordine naturae dignitatis both in nature and dignity must be before and above both His splendor is in his Courts but his Supremacy not onely there but in his person also from whence it was derived to his Courts For there must be a First in nature either the King or his Courts and if they be His Courts then he made them and therefore in esse naturae before them Neither doth it hence follow as is there inferred Object That then the King may over-rule all his Courts Ibid. even the Parliament it self and so the goodly frame of Government should soon be dissolved and Arbitrary power brought in Answ For the King having both consented and sworn to the Laws and to the maintaining the jurisdiction of his Courts acting according to those Laws is not now in that respect sui juris and arbitrary in Government but obliged both to God and man to act by Laws and to preserve his Courts unviolate But if any Court shall assume a greater power than the King and Law hath given them or act in opposition to that power from whom they had their being whilst he doth not openly reject all Laws and Government much less when he doth rationally together with as many or more both of Lords and Commons though excluded the formality of being in such a place judge that he acts according to Law in the main of his proceedings In such case and in such actings they are not such a Court nor are not authorised with power from above but act excentrically and as private persons unto whom the Declaration grants the King to be superior As the Army having received Commission from the two Houses of Parliament afterward turned their Arms against them which they could not do by their Commission as also a great fautor of their proceedings since then spake in my hearing God thereby perhaps representing to the Houses by the Army their own failings toward their Superior And the Armies reasoning was on the like principles viz. That they were entrusted with power for the Kingdoms preservation and that the Parliament degenerating they must not see the Kingdom perish Object 3 Neither may it be received that if the Parliament may take account of what is done by his Majesty in his inferiour Courts Ibid. much more of what is done by him without the authority of any Court For to speak properly the Parliament takes account not of the Kings actions or authority in his Courts but of his Officers and of their administration of that authority and this also by the Kings consent established by Law whereby they are enabled so to do Or to speak yet more properly The Parliament that is the King Lords and Commons for the Parliament is not without the King as being the Head of it but without and in opposition unto him and the Laws they do not take such cognizance Again for that saying That they might much more take account of the Kings actions that are done without the authority of any Court meaning the great administration of Justice and the raising of Arms Seeing no Court is superior to its Author the King therefore no Court can give authority to him but he to them nor can they call him to account for then they were his superiors and had the Regal Power and himself should be no King as is expresly affirm'd in Mr. St. John's speech against Ship-mony of which afterward Humbly represent to him they may his miscarriages and punish his Ministers so it may be done without sedition and assuming the Sword which is inseparable from the Supreme Power Lastly How can this be assented unto that because when the Title is dubious Ibid. pag. ult he is
adds Ejurationem spontalem excipio de qua nulla inter mortales dubitatio which I need not English Bilson of Subj Rebel part 3. edit Lond. 1586. pag. 276 280. because for substance the same is delivered before him by our own Bishop of Winchester I must confess saith he that except the Laws of those Realms do permit the people to stand on their right if the Prince would offer that wrong I dare not allow their arms Cases may fall out even in Christian Kingdoms where the people may plead their right against the Prince and not be charged with rebellion Phil. As when for example Theop. If the Prince should go about to subject his Kingdom to a forreign Realm or change the form of the Common-wealth from Empery to Tyranny or neglect the Laws established by common consent of Prince and People to execute his own pleasure In these and other cases which might be named if the Nobles and Commons joyn together to defend their antient and accustomed Liberty Regiment and Laws they may not well be counted Rebels I never denyed that the people might preserve the foundation But part 3. pag. 144. he saith It is the Popes Divinity that Princes have their power from the people which he saith they have from God freedom and form of their Common-wealth which they fore-prised when they first consented to have a King I never said That Kingdoms and Common-wealths might not proportion their States as they thought best by their publick Laws which afterward the Princes themselves may not violate In Kingdoms where Princes bear rule by the sword Princes will we do not mean the Princes private will against his Laws but his Precept derived from his Laws and agreeing with his Laws which though it be wicked yet may not be resisted of any subject with armed violence Mary when Princes offer their subjects not justice but force and despise all Laws to practise their lusts Not every nor any private man may take the sword to redress the Prince But if the LAWS of the land appoint the nobles as next to the King to assert him in doing right and with-hold him from doing wrong Note If the Laws appoint THEN be they licensed by mans LAW and so not prohibited by Gods to interpose themselves for safeguard of equity and innocency and by all lawful and needful means to procure the Prince to be reformed but in no case deprived Note Not disinherit where the Scepter is inherited But he explains himself further in the very next page viz. That he meant still according unto Law The rest of the Nobles saith he that did assist them the King of Navarre and the Prince of Conde against the King of France if it were the Kings act that did oppress them and not the Guises Note except the LAWS of the land do permit them means to save the State from open tyranny I wiâ—l not excuse And * part 3. pag. 144. elsewhere I will not saith he examine the Popes Divinity Zachary in his answer to the German Legates Aventin lib. p. 299. wherein he saith the people create their King and the people may when the cause so requireth forsake their King 't is you see the Popes Doctrine I will not saith he examine the Popes Divinity in that he saith Princes have their powers of the people which the Scripture saith they have of God And before part 2. p. m. 328. This is the Supremacy which we attribute to Princes that all men within their territories should obey their Laws or abide their pleasure and that no man on earth hath authority to take their Swords from them by Judicial sentence or Martial violence Howsoever as I said ☜ those things before may be so in Thesi and the matter absolutely considered yet being excited by the fruits to view all the roots again I cannot satisfie my conscience that in Hypothesi and in particular hîc and nunc Note Mr. Pyms speech at the charge of the Earl of Strasford pag. m. 5. Protection and Alleg. 1. Parliament Testimony Remonstr of the state of the Kingdom Novemb. 15. 1641. pag. 26. 1. Bills pâ—ss'd by the King the case was such with us at the beginning of the war And if there had been any urgency to any of those cases yet Mr. Pym whom all men know was no passionate Royallist saith If you take away the protection of the King the vigour and cheerfulness of Allegiance will be taken away though the OBLIGATION remain Protection then and Allegiance are not such correlatives as that they do se mutuò ponere tollere as some would have But to return That the case was not so with us and that this may appear to have been no groundless conceit of my own I produce the two Houses of Lords and Commons We acknowledge say they with much thankfulness that his Majesty hath passed more good Bills to the advantage of the subjects than have been in MANY AGES This for the matter of concessions pag. 23. 2. Security to the Subject Next for the Security hear them again The discontinuance of Parliaments is prevented by a Bill for Trìiennial Parliaments and the abrupt dissolution of this Parliament by another Bill by which it is provided it shall not be dissolved or adjourn without the consent of both Houses Which two Laws well considered may be thought more advantagious than ALL the former because they SECURE a full operation of the present remedy and afford a PERPETVAL spring of remedies for the future Thus the Parliament Sir Benjamin Rudyard his testimony Now secondly That these considerations did then woâ—k strongly upon the hearts of some of their own Members against engaging in the War may be seen by a speech printed of Sr. Benjamin Rudyards In hâ—s Epâ—stâ—e Dedicatâ—ry to him of one of his Trâ—ctates among the rest of Mr. Rous's works to whose worth and piety Mr. Francis Rous a member also gives upon his own long and intimate knowledge a very high elogy He in that speech in the House of Commons July the 9. Anno 1642. page 2. saith Mr. Speaker I am touched I am pierced with an apprehension of the honor of the House and success of Parliament The best way to give a stop to these desperate immenent mischiefs Sir B njamin Rudyard his speech in Parliament is to make a fair way for the KING 's REâ—VRN hither it will likewise give best satisfaction to the people and will be our best justification And again page 3. Note If any man could have credibly told us 1 that within three years you shall have a Parliament 2 that Ship-mony shall be taken away by an Act of Parliament 1. Acts passed the reasons and grounds of it so rooted out as that neither it nor any thing like it can ever grow up again 3 That Monopolies 4 the High-commission Court 5 the Star-chamber 6 the Bishops Votes shall be taken
the Clerk of the Market the compulsion of subjects to receive Knighthood are by other beneficial Laws reformed Many excellent Laws and provisions are in preparation which they there enumerate Then a little before they say The discontinuance of Parliament is prevented by a Bill for a Triennial Parliament and the abrupt dissolution of this by another Bill Whence they truly collect and profess pag. 26. We acknowledge with much thankfulness that hâ—s Majesty hath passed more good Bills to the advantage of the subject than have been in MANY ages Thus they Now were not the former failings of Government sufficiently remedied and the fear of future is acknowledged here to be secured and prevented No ground then of the War for what was passed Come we to the second Kâ—ngs preparation for war The Kings preparations for War he saith they were first they the contrary if it be hard to determine perhaps it is not greatly material seeing they were very near one the other and that argued both jealousie I say a jealousie of intentions to destroy each the other and actings to prevent it Now take it at the worst that the King prepared first which yet doth not appear yet considering that he having granted all the former Acts acknowledged to amend the past and secure the future and they not satisfying but high demandings and declarations still and actings in his conscience no doubt he did as in reason he might apprehend intentions in some to destroy the Government as it hath since come to pass and the Laws of the Nation he might be induced thereunto by a consideration of his duty and doubtless was seeing no other way though often tryed would prevail The motions of the Houses and specially of the Commons did give occasion to him to think of securing the Liberties from such intrenchings 3. Not yielding the Militia c. Touching the last His not granting that Petition and giving way to the Militia and rendring up those who adhered to him and returning to London and concurring with the Houses and disbanding his forces and recalling his Commissions of Array and others Military The rendring of the Militia had been to depose himself of Soveraignty whose especial ensign and security is the power of the Sword His giving up those who adhered to him 1 Sam. 11. had in appearance been to send Uriah for his faithful service to his enemies To return to London was to object him to those temptations which he could not nor perhaps any Prince ought to hazard himself unto unless more effectual order had been taken to prevent both contumely and danger which is a truth howsoever flighted To concur with the Houses at this time had been to have given up at once both his safety and conscience The recalling his Commissions and disbanding his Forces unless both themselves had done so too and also had declared their repentance for their provocations of him had been to strip both himself and Kingdom of necessary defence against those whom he had cause to think would invade both as it proved afterward So that by high and extraordinary actings to provoke the King to like undertakings and then to raise Arms because he would not desert them without security is as if one should by assault provoke a man to draw his sword and then fight him because he will not put it up again and stand to mercy 4. No Law alleadged for the war in particular But a fundamental error it was in that declaration that held out the grounds of the war That no particular Law was alledg'd to enable them to that way of securing the Nation For granting all to be as was suggested yet onely id possumus quod jure possumus Rom. 3. We may not do evil as all actings above our sphere is that good may come of it This should have been the chief ground for conscience to rest upon Kings Proclamation from York Jun. 18. 1642. forbidding levying of Soldiers Whereas on the contrary the King alledges divers particular Laws for his bearing of the Sword as also examples of men that have upon necessity some real some pretended taken the Sword and though they have done service to the King and Common-wealth by it have been forc'd to obtain their pardon There is no need here to name particulars the constant practise in the Nation justifying the Kings sole bearing of the sword Now to come to an issue The issue of the Quest The King as much fears the ruine of the Laws and himself as the two Houses do the Liberties and themselves and their grounds we will suppose though not grant are equal The King is in possession and by Law entrusted with the Sword to protect both The two Houses produce none Then sure as this should have prevented resistance then so especially taking in what hath followed ought it to provoke repentance now And thus much in answer to the fourth Motive SECT III. Answer to the fifth Motive Examples I Come now to the last viz. The Examples in Scripture and in latter times together with the approbation of such Examples by our Princes and Bishops above alledg'd To all which I answer first in general Isa 10 That we must apply our selves first unto the Law and to the Testimony if they speak not according to this rule there is no light in them to guide us by And that in Examples the greatest of all is the Captain of our Salvation Matth. 22. who ever did precept and practice to give unto Cesar the things that were Cesars yea Matth. 17. ult for peace-sake to give him that which was not his from some All other examples we must so follow 1 Cor. 11.1 as they follow him Matth. 26.52 now he forbad to resist for they that take the sword shall perish by the sword namely if such to whom the sword is not committed The Sword which must needs be the supreme Magistrate the sword being the Ensign of supreme power Rom. 13. Hence that of the Apostle The higher powers bear not the sword for nought they then are they who bear the sword This in general 2. David But in particular 1. David's retaining a few men to guard himself being design'd King from the violence of private men and from the sudden and passionate assaults of Saul's distemper and malice fleeing and not fighting such as was the Prophet Elisha his holding the Kings messenger at the door 2 Reg. 6.32 who saw the King coming to change his sentence 1 Sam. 14.45 Also the peoples rescuing of Jonathan not by any set contest or battel but by a friendly kind of violence And the Priests thrusting Vzziah being leprous 2 Chron. 26.20 out of the Temple but not resisting any of his Regal precepts or such forcible impressions All these and such like are ridiculous-parallels to the raising of an Army and managing of a War For though these examples shew that
superbiam quemadmodum digni sunt Dei justo judicio in omnibus supervenienti By whose command saith he men are born by the same command Kings are constituted fit for those who in each time are to be governed by them Some of them are given for the amendment and profit of their subjects and preservation of Justice but some for terrour and punishment and rebuke and some for mockery and contumely and pride according as men deserve the just judgment of God prevailing in all things Thus he by which he implies prayer and patience but no resistance Tertullian likewise Apologet. cap. 30. cap. 33. cap. 37. A quo sunt secundi Reges post quem Deum primi ante omnes super omnes Deos. From whom God they Kings are second after whom they are first before all and above all Gods that is above all inferiour Magistrates In a word we may see the sense of Antiquity in this point in him Instit l. 3. c. 3. § 10. Aug. Contr. Faust lib. 22. cap. 75. from whom Calvin would have us learn it in all viz. S. Austin Ordo naturalis hoc poscit ut suscipiendi belli Anthoritas penes principem sit exequendi autem ministerium milites debeant Natural order saith he requires this that the Authority of undertaking war be in the power of the Prince but that the souldiers owe the service of execution and management And that they wanted not either number or strength one of the former Authours gives us assurance Tertul. Apologet cap. 37. Si enim hostes extraneos non tantum vindices occultos agere vellemus deesset nobis res numerorum copiarum If we would saith he become open enemies and not secret revengers would there be wanting to us the force either of number or Armies And so shews that the Christians filled all places insomuch that should they but have withdrawn themselves only from the rest of men they should have made a desolation in the world And thus of the Primitive Christians * Anticavalierism 7. Reformed Churches So vain is it to say that Tertullian was mistaken in their number 7. In the last place come we to the examples of the Reformed Churches particularly those of France and Holland who are said to have defended themselves by arms as we have done defended by our Writers and owned by our Princes For Answer First we are to note that though perhaps it should be granted that it may be lawful in some cases for oppressed subjects to call for help unto other Foraign and lawful power because these powers are coordinate with their own in respect of degree and dignity and in such case there is no violation of order by the rising up of the inferiour against his Prince But secondly they were neither defended by our Writers Difference of Subject and Rebel part 3. pag. 279. Ed. Lond. 1586. nor patronized by our Princes farther then the Laws and their case as represented by them did allow If the Laws of the Land saith Dr. Bilson speaking of the French the Scottish and the Holland Civil wars do not permit them to guard their lives when they are assaulted with unjust force against law we will never excuse them from rebellion And a little after for my part I must confess saith he that except the Laws of those Realms do permit the people to stand on their right if the Prince would offer that wrong I dare not allow their arms And another treating of the same example saith Quarum injuriarum atrocitates Abbot de Antichrist cap. 7. n. 5 6. occasionem fortè dederunt bello civili dum vim vi propulsant tantummodo qui contra jus fasque indignissimè habiti id sibi per patrias LEGES licere judicarunt The horribleness of which injuries saith he peradventure gave occasion to the Civil war whilst they do only repell force by force and who contrary to all right and equity were treated most unworthily and did judge that they might do so by the Laws of their Country And again Hîc verò politica res agitur quid principi juris in subditos per leges cujusque Reip. fundatrices permissum sit The question here saith he is matter of Civil policy viz. What power the Prince hath over his subjects by the fundamental Laws of each Common-wealth So that we see they defended these actions of the Protestants abroad so far only as they were legal This for their cause But as to ours the former Authour shews it to be different The German Emperour saith he is elected and his power abated by the liberties of the Princes Bils of Subj and Rebel part 3. p. 277. But the Queen of England hath one and the same right over all her subjects be they NOBLES or others You see he makes our cause and case Kings of Engl laws and allegiance to differ from the former CHAP. VII Reply to certain general Reasons for the War Scripture and Reason for defence of Arms a Book so called AND now to draw towards an end of this first point the War The defences made in the justification of the War they are of three sorts from Scripture from Law and from Reason Those from Scripture and Law have been replyed to before SECT I. Law TO those from Reason laid down in the Book quoted in the Margin a seven fold errour more especially hath miscarried the Authours though men otherwise of Learning and Piety first in mistaking the word Law They seem to take the word Law to signifie only the agreements pactions and rules established by mutual consent betwixt Prince and people and make this only to be the ground of subjection and of commanding So that what is beyond it is no way obligatory either to be performed or suffered under farther then necessity and the want of power to resist doth enforce But they forget that there is another and superiour Law viz. that of God's Soveraignty oftentimes appointing an Invader or an Usurper or a Tyrant to rule for the punishment of a people Whose will only is the Law and whom God will have obeyed by all subjects in things lawful and not resisted in things unlawful So he appointed Nebuchadnezzar Jer. 25.15 not onely to rule over the Jews but over all the Nations there mentioned and they are enjoyned to obedience unto him So Hos 13.11 Hos 13.11 Jeroboam and the following Kings over the ten Tribes in his wrath as himself saith or even over all Israel as Saul who is understood to be pointed at in that Text. And of their Kings 't is expresly said they should onely be able to cry out in that day which by their practise 1 Sam. 8.18 may be understood that they should be allowed to do no other For else why joyned they not with David or why did not David himself resist him but always fled from him And the punishment of all those subjects that rebelled in the
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 high detonations and thundrings Of it what the Antients thought we shall hear from Austin Aug. contr Epist Parm. l. 3. c. 2. Consilia separationis inauia sunt pernitiosa atque sacrilega quia impia superba sunt Thoughts saith he of separation are vain and pestilent yea sacrilegious because they are ungodly and presumptuous Tom. 7. part 1. And one half of a whole Tome of his is on this Argument 2. But more especially Five things in the Church pretended as grounds of separation There are five things in the Church from whence there might be pretended ground of separation viz. the Doctrine the Worship the Assemblies the Discipline and the Government Now there are against them Exceptions both general and particular First generally in no less than seven accusations First that many things in â—hem are unnecessary 1. General exceptions against them Secondly inconvenient and of ill consequence to the Church Thirdly for their rise but human inventions Or fourthly at the best but Apocryphal not Scriptural Yea fifthly Popish superstitions and taken out of the Mass-book Moreover sixthly such as are not established by the Laws of this Church and Nation Seventhly and lastly that there is an engagement for the removing or reforming of them all in the late Solemn League and Covenant I might for answer unto all these as also to the particular exceptions against any of the premises and the matter of them refer the Reader unto that elaborate and in my judgment unanswerable work of the learned Hooker In which Argument I may truly say of him Prefat in Ecles polit n. 2. as he doth of Calvin in reference to his Commentaries and Institutions viz. In which whosoever after him bestowed their labour he gained the advantage of prejudice against them if they gain-said and of glory above them if they consented So fully hath he therein vindicated the Worship and Discipline of this Church Colon. in Compend Calv. Inst in prefat And therefore Quem tu studiosa juventus Nocturnâ versate manu versate diurnâ To be commended to the diligent perusal of all that love the peace of this Jerusalem But because new pens must be apposed to Neoterick Opponents and my Argument engages me I shall speak something SECT I. Unnecessary TO begin with the first viz. That many things in them are unnecessary For answer Answ It should be considered that 't is easie for private men Private men and those in a lower station to mistake in judging of the motions of superior Orbs and Intelligences A man that stands upon the Watch-tower and such are publick persons sees what those should do who are beneath him Ezek. 3.17 and what is necessary better than a wiser man that is below The reason is that men of inferior place are not assisted with the advantage of so much information with the presence and general view of so many things nor ordinarily with that measure of the Spirit as being to act both in a narrower and a lower sphere which God doth usually Publick persons and as it were pro formâ communicate unto men of higher place who for the good of mankind and of his Church doth commonly furnish men according to the places he calleth them unto 1 Sâ—m 10.6 Saul being appointed King was forthwith indued with another spirit So the High Priest that crucified the Lord Jesus Joh. 11.51 uttered a mysterious and most precious Oracle touching the extent of the death of Chrâ—st for all the children of God scattered abroad in all Nations And 't is expressly added Being the High priest that year as representing the cause And a divine sentence saith Solomon is in the mouth of the King Prov. 16.10 his lips do not transgress in judgment Now if he assisted the former and such like How much more then is he the Author of those Laws injoyning what is necessary in his Church which have been made by his Saints indued further with the heavenly grace of his Spirit and directed as much as might be with such instructions R Hook Eccles pol. lib. 3. sect 9. as his sacred Woâ—d doth yield saith my Author And I may add and several of whom have laid down their lives for his truth SECT II. Inconvenient and of ill consequence A Second general Exception against the premises is that they are Inconvenient and of evil consequence first scandalous to the weak occasions of silencing able Ministers and of troubling many good people To the first Answ Scandal what Rom. 14.21 13. 1 Cor. 8.9 scandal is not that which some persons may be offended at but properly that which makes our brother to offend and stumble as it is implicitely described by the Apostle Now the things we speak of are for the keeping of them from falling and in the right way If any will censure before he see and understand the matter we must object unto them the Apostles own practise who did boâ—h circumcise Act. 16.3 with Gal. 2.3 5. and refuse also to circumcise yea and sacrifice too as he saw it made for more general edification Though it could not be without offence to some both Jews and Gentiles Act. 21.26 and seem'd unto them scandalous insomuch that the Apostles at Jerusalem perswaded him to use certain of the legal Ceremonies and to sacrifice for the satisfying of some that were so prejudiced against him To the second 2. Able Ministers silenced That the premises are occasions that some able Ministers not conforming are silenced They must remember that it is not the goodness of the timber nor bigness of the piece that makes it useful for the building but its fitness If it be knotty or crooked or otherwise unproportionable a less and of meaner stuff may do better When the Apostle saith 2 Cor. 11. that certain Ministers were transformed into Angels of light doth he not imply that they were men both of parts great and piety very specious and yet for the rents that they made in the Churches calleth them the ministers of Satan and else-where wisheth Gal. 5. that they were cut off It is not the skill of a soldier nor his courage but his obedience unto government that makes him capable of an Office Metall without breaking makes the Horse to cast hâ—s Rider And St. Austin Contra Parmen l. 1. c. 1. when he commends Tichonius the Donatist as hominem acri ingenio praeditum uberi eloquio himself a man inâ—ued with a sharp wit and fluent eloquence Rom. 16 1â— would not yet have had him his Colleague at Hippo for men by sweet preaching as was noted before may cause such divisions in the Church that the brethren may be warned to beware of them And it will lie at their own and not at the Churches dore if their Talent have been wrapped up in a napkin And it had been better both for this Church and Nation
But all this so as that no Article of the Confession no point of Doctrine no part of Worship is altered And yet the Brethren have raised such a hue and cry as if the later Bishops yea and Princes not excepting Queen Elizabeth had a design to corrupt the Articles to poison the Worship to impose unestablished things upon the conscience and liberty of the Subject and to punish men for disobedience thereunto As if all Religion were pessundated and Omnia in pejus ruere retro subâ—apsa referri All goes to ruine Thames to Tyber flows Th' Assembly to a Convocation grows As if as Pauls by the Brethrens fautors so the whole Church were like to be an Augaean Stable Well spake Tertullian of their fathers Prescript adv Heres non longè ab initio Scripturas obtendunt hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt They pretend Scripture saith he and by this their confidence they presently move some In disputation they trouble those that are strong they take the weak and send away the middle sort with doubting I conclude that notwithstanding the exceptions of the Brethren the Common-prayer-book as well as the Articles Act for uniformity of Com. prayer is established by Act of Parliament And that therefore If any manner of Parson Vicar or other whatsoever Minister shall preach declare or speak any thing in the derogation or depraving of the said faid Book or any thing therein contained or any part thereof and shall be thereof lawfully convicted shall forfeit c. I have done with the second Head of Objections viz. The establishing of the Liturgy and Worship Subsect 3. Discipline established Object I Come to that against the third the Discipline which they say is not established neither The discipline not establish'd They instance in the Episcopal Courts and Canons the first whereof is Jurisdiction Now the Bishops are of age Answ let them speak for themselves One of them Arch-bishop Whitgift against T. Cartwright Bishops Courts Lord Cant. speech at the censure of Dr. Bastwick c. in the Preface and the greatest in his time doth acknowledge That they exercise their jurisdiction in their Courts by vertue of the Laws and Commissions Royal onely The next in the same rank goes farther and upon occasion of such calumny makes it his suit unto the King and I do humbly in the Churches name desire your Majesty that it may be resolved by all the reverend Judges of England and then published by your Majesty that our keeping Courts and issuing Process in our own names and the like exceptions * Namely by T. Cartwright and others formerly taken and now renewed are not against the Laws of this Realm as 't is most certain they are not Thus far he What can indifferent men desire more then an appeal to all the legal Interpreters the Judges of that Law which they are said to violate and to the supreme Judge and spring-head thereof the King This for their Courts The Canons of the Church K. James As for the Canons Because the King-craft of that Prince which did confirm them as himself calls it is herein question'd as if he understood not what did touch his own prerogative and the Laws for he by his Authority under the Broad Seal confirmed those Canons I shall not take upon me the vindicatâ—on of so great a Person seeing he hath a Grandson and Successor our present Soveraign to do it for him at whose feet and the Laws I shall let that lie the rather because that point is like very shortly to be determined by publick authority So much for Discipline Subsect 4. Of Government Episcopal THe last is Government Episcopal namely and here 25 Edw. 3. Ann. 1350. Necessity of Reform p. 40. illis adhaeret aqua Themselves acknowledge and cite the Act saying That whereas the holy Church of England was FOVNDED in the estate of PRELACY within the said Realm of England by the said Grandfather Edw. 1. and his Progenitors and the Earls and other Nobles of his said Realm and their Ancestors to inform them and the people in the Law of God c. This then is granted to be according to the constitutions of this Nation Legal which is moreover known to all by this That all Acts of Parliament since that foundation have given the precedency of Baronship unto the Bishops the form usually being The Kings Majesty with the assent of the Lords Spiritual and Temporal Object doth enact c. Nay but though Episcopacy was established by Law 17 Car. cap. 1. Office of Episcopacy ceased yet it is not so now For the Act of 17 Car. 1.11 repeating the clause of the Act of 1 Eliz. 1. which instals the Queen and her Successors with power of Ecclesiastical jurisdiction the onely ground of the Bishops authority and jurisdiction Reasons for necessity of Reform p. 51 52 53. and repealing that clause did besides the taking away their Votes in Parliament take also away their power authority and jurisdiction and so the very office it self of Episcopacy whereupon the Ordinance of Lords and Commons makes all their grants void since 17 Car. 1. because then their Office expired Answ 1 For answer first in general That it was neither in the purpose nor to speak as the thing is in the power with due observance be it uttered of either Parliament or Prince to take away the powers which are essential and unseparable from the Crown and Office of a King which we see of right to have belonged and with praise to have been executed not onely in the Scripture both by Jewish and Heathenish Princes as by Nebuchadnezzar by Cyrus Dan. 3.29 Ezr. 6. Jon. 2. by Darius by the King of Ninive c. as well as by David Jehosophat Hezekiah and Josiah but also in the primitive Church by Constantine and Answ 2 others after him Besides we may not conceive the Parliament intended to countervene an express Article of the Confession of this Church Artic. 37. of the Civil Magistrate which having named the Queens Majesty saith Unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain That prerogative which we see to have been given always to all godly Princes in holy Scripture by God himself And in particular that it was not the Answ 3 purpose of the King or the two Houses as then they were to take away the office and ordinary jurisdiction of Episcopacy appears evidently in that the King he asserts it to be a main cause of the war Ei kâ—â— Basilic Med. 9. and of his own calamity for that he would not consent thereunto How oft saith the King was the business of the Bishops injoying their antient places Bishops Votes in Parliam and undoubted privileges in the
of the other Ubi videbat cruentum facinus Idem ibid. cap. 1. ibi rursum timebat reatum perjurii Ne Deum offenderet peâ—erando Deum offendit saeviendo Where he saw a bloody villany there he feared the guilt of perjury and lest he should offend God by forswearing there he offended God by cruel murdering saith the same Author Subsect 2. What the Covenant obligeth to THus far hath been shewen that the Covenant in reference to the performance of the contents of it bindeth not Yet doth it bind and oblige very strongly For Ecce sanctus David non quidem juratus sanguinem hominis fudit sed eum falsum jurasse negare quis poterit de duobus peccatis elegit miâ—us sed minus fuit illud in conparatione majoris Nam per seipsum appensum magnum malum est falsa juratio Behold holy David Aug. ubi supra cap. 3. he would not shed a mans blood though he had sworn it But who can deny but that he was forsworn of two evils he chose the least It was indeed the least in comparison of the greater but else of it self false swearing is a great sin Saith the same St. Austin Now great sins do bind and oblige unto deep repentance As Paul in another case 2 Cor. x2 ult I must bewail saith he those that committed these lasciviousnesses and have not repented Job 42. We must as Job did after he had spoken words that he understood not to God even abhor our selves and repent in dust and ashes And with the blessed Apostle we must be humbled as oft as we reflect upon it and think the worse of of our selves as long as we live as he did for his sin though not committed in light as ours was 1 Cor. 15. I am not worthy saith he to be called an Apostle because I persecuted the Church of God So every one of us I am not worthy to be called a Christian a subject of the Kings or a son of the Church because I entred into this Covenant But yet with his comfort and some kind of recompence where he had cone the wrong viz. Yet by the grace of God I am what I am that is a penitent and a convert and as a token of it I laboured more abundantly then they all that had not so offended As 't is also prophesied in this cause some should do Eicon Basilic Medit. 27. Prov. 24.21 22. And let us for the future fear God and the King and not meddle with them that are given to change the government of Church and State for their destruction hath come suddenly and who foreknew the ruine of them both i. e. those that have both deserted God in his Church and the King in the State and Common-wealth Prov. 1.10 And if hereafter sinners in that kind entice thee consent thou not no though they should say Come we will have all one purse For they lay wait for their own blood as we have seen And let us not deceive our selves one horn of this dilemma will wound us Either the Covenant is to be literally kept or else repented of Remember palliations expositions and evasions here will do no good Prov. 28.13 Psal 32. Numb 32.23 For he that covereth this sin shall not prosper And whilst we hold our peace our bones will consume through Gods heavy hand upon us And our sin will find us out For there is no darkness nor shadow of death Job 34.22 where the workers of iniquity may hide themselves saith Elihu And thus far of the general exceptions against the Doctrine Worship Discipline and Government of the Church of England viz. That they are unnecessary inconvenient humane inventions Apocryphal Popish not established by Law And an Engagement and Covenant for the removing or reforming of them CHAP. III. Grounds of Separation and Exceptions particular against the Matter of the Premises SECT I. Against the Articles or Doctrine 2. Exceptions particular against the matter of the premises Independents excepts not Apologet. narrat pag. 29. PRoceed we now unto the Exceptions particular namely against the matter of the Doctrine Worship Assemblies Discipline and Government And first of those against the Articles or Doctrine The Independent or dissenting Brethren acknowledge That in the review and examination of the Articles of our Church so are their words our judgments say they have still concurred with the greatest part of our Brethren neither do we know wherein we have dissented Some Presbyters now do But certain of the Presbyterian Brethren do dissent and object against them first doubtfulness secondly error thirdly tyranny in the act requiring subscription Necessity of Reform pag. 1. c. 1. Doubtfulness and fourthly defectiveness and imperfection First doubtfulness because in the book of Articles now printed and ever since 10 Carol. 1. there is a declaration of his late Majesty to the Articles to this effect 1. That those Articles contain the true Doctrine of the Church of England agreeable to Gods Word 2. That the Clergy upon just occasion may have liberty from the King Kings deelar before the Articles under the Broad Seal to deliberate on such things as make for the establishment of the same doctrine yet so that no varying in the least degree should be endured 3. That no man should put his own sense upon them but take the Articles in the literal and grammatical sense pag. 2. whence the Brethren infer that by this Declaration no Minister shall have liberty to interpret any one of these Articles And therefore they will remain doubtful But first Answ 1 this doubtfulness is not per se and in the Articles themselves but per accidens and in reference to this declaration Again though they are prohâ—bited to put any Answ 2 new sense as the King speaks or their own sense as the Judge in Smiths case Necessity of Reform p. 5. yet are they not forbidden to explain the literal and grammatical sense The Scripture in the fundamentals of salvation also the Laws and Acts of Parliament are so to be taken and yet Divines there and Judges here have ever been allowed to open those senses or else the one must not preach nor the other declare Law Thirdly when unto that liberty Answ 3 granted to the Clergy there is this restraint expresly put upon it viz. That from the Doctrine established the least varying shall not be endured and that nothing shall be concluded contrary to the Laws and Customs of the Land is there not a fair assurance that the present doctrine shall remain fixed and that if any heterodox sense shall be put upon them it shall be lawful to oppose the literal and grammatical sense whether in the Article or Explication Fourthly when the Declaration Answ 4 saith We will that all further curious search be laid aside and these disputes shut up in Gods promises as they be generally set forth unto us in the holy
displeased God so sore and filthily defiled his holy house and his place of prayer Which last words the Brethren refer to piping singing and playing on Organs Whereas 't is evident that passage hath respect especially to that before where it spake of Images Idols Altars with gross and filthy corrupting the Lords holy Supper and the Gazeing sights Again It condemneth not all piping singing or playing on Organs but such as they were wont to have which was both superstitious for kind and too much for quantity Matth. 6. He that forbad us to pray as the Heathen either for babling or length did not forbid us to pray soberly and upon just occasion largely Thirdly If you take all in concreto and together then singing is also condemned by the Homily for it is ranked with piping and Organs Therefore it must be understood with the former restriction such singing as was then and so such piping such organing namely such as took up so much time and was fitted more to please the fancy than for godly delight and spiritual excitation of the affection and edification Lastly The Composers of these Homilies were Bishops the Homil. were approved by Bishops and by Princes and Parliaments who had Organs and singing in their Chappels and Cathedrals besides the Royal Chappel And therefore cannot be understood to condemn that thing in Doctrine which themselves did allow in practise unless we should compare them to him * Deletum in Autographo repositum ab operis who having an Altar in his Chappel yet wrote strenuously for The holy Table Name and Thing This detorting therefore of mens words against their scope and meaning by the Brethren savours of their folly who as he speaks Job 13.7 will lie for God which he as little owns as stands in need of To the last The Bishops omitting the Pastoral Staff which by the 2 Edw. 6. he is enjoyned to have in his hand or to have it born by his Chaplain First the Common-prayer in the Rubrick referrs to that Act of 2 Edw. 6. onely in respect of ornaments to be used in the time of the Communion Rubrick before the Confession of sins and other times of his Ministration not to other things or times as this which is an ornament to themselves which for humility's sake they have omitted and to avoid ostentation but this is no example for otheâ—s to neglect the things that concern the more immediate worship of God In the former things the Law gives it as a priviledge in these it puts it on as an obligation A Knight shall wear his Spurs and Sword that is he may but He shall serve the King in his Wars that is he must I shall end this discourse with that which Austin ended his de Ritib Ecclesiae concerning the Ceremonies of the Church Ep. 119. Januar cap. ult Sic itaque adhibeatur scientia tanquam machina quaedam per quam structura charitatis assurgat quae maneat in aeternum etiam cùm scientia destruetur quae ad finem charitatis adhibita multum est utilis per se autem ipsam sine tali sine non modo superflua sed etiam pernitiosa probata est Let us therefore so make use of knowledge as we would do of an Engine by which the building of Charity may be raised which abideth for ever even when Knowledge shall be destroyed Which knowledge when it is applyed to charity is very useful that of it self without such an end and use is not onely found to be a supersluous but even a pernitious matter Saith this Father I add Vade tu fac similiter And thus we have found mighty and vehement informations K. James Proclamation for the uniformity of Com. prayer supported with so weak and ssender proof as it appeareth unto Us and Our Councel that there was no cause why any change at all should be made in that which was most impugned the Book of Common-prayer neither in the Doctrine which appeared to be sincere neither in the Forms and Rites which were justified out of the practice of the Primitive Church saith King James I conclude with an Admonition an earnest Suit 1. An Admonition and an humble Supplication My Admonition is to all first that they beware lest this * Let not every wanton Wit be permitted to bring what fancies he list into the Pulpit c. Dr. Ushers Serm. before the Commons Feb. 18. 1620. pag. 6. Exod. 32. Amos 8.11 wantonness arising from spiritual fulness as it is in the bodily They ate and drank and then rose up to play be not punished with a famine not of bread and water but of hearing the Word of God either in the letter or in the saving power of it and of enjoying his holy Worship Next That they would apply to this in its proportion what one of the learned Professors of Tigur hath concerning the Scripture on an occasion of the curiosities of some about that Quis enim alius in Scripturis praeter Dei cognitionem fidem vitae nostrae officium scopus nobis esse vel possit vel debeat non video * R. Gualter presat in 3. Tom. operum Zuinglii VVhat things we are to aim at in reading of Scripture More then the knowledge of God Faith and the duties of our life what other end we should aim at in Scripture I say or in a confession of faith and form of Worship I see not Now these by the Articles and Liturgy as they are that we have as plentifully enjoyed as any other Church is acknowledged by other Churches as shall appear and is on all hands owned My earnnest suit is unto these Brethren 2. A Suit Isa that now labour of this Book that they would not travell to bring forth but wind That they would consider the water is now troubled on both sides the penny in the bottom will not be seen That in paring of the nails too near there is peril of cutting of the flesh And that if any thing in it self considered may need amendment yet as in some diseases at least in some remedies Medicina est morbo pejor The medicine worse than the malady Plutarch de sanitat inenda non procul à fine According to that of the Philosopher Longissimè a recta ratione absunt qui ejiciendorum è corpore redundantium humorum causa qui familiares corpori sunt consueti in corpus inficiunt coccos Gnidios scammoniam aliaque medicamenta a temperie corporis aliena saeva Accustomed humors though not so good in the body are yet better grapled with then scammony 3. An humble Supplication unto Authority Isa 49. Revel 12. My humble supplication is to those who are in power if so be that this voice shall by any eccho ascend their ears That they would be as 't is promised nursing fathers unto this child-birth of the Church That they would be as a wall to
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
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