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
away 7 the Council-table regulated and restrained 8 the Forests bounded and limited 9 that ye shall have a Triennial Parliament 10 and more then that a perpetual Parliament which none shall have power to dissolve without your selves We should have thought this a dream of happiness yet now we are in the real possession of it We stand chiefly upon security 2. Security whereas the VERY HAVING of these things is a convenient fair security mutually securing one another Then is MORE security offered even in this last Answer of the Kings by removing the personal votes of Popish Lords by the better education of Papists children by supplying the defect of Laws against Recusants c. Wherefore Sir Note let us beware we do not contend for such a hazardous unsafe security as may endanger the loss of what we have already Let us not think we have nothing because we have not all we desire and though we had we cannot make a MATHEMATICAL security All humane caution is susceptible of corruption and failing Gods providence will not be bound Note success must be His. Every man here is bound in conscience to employ his uttermost endeavours to prevent the effusion of BLOOD BLOOD is a CRYING sin Note it pollutes a Land LET VS SAVE OVR LIBERTY AND ESTATES AS WE MAY SAVE OUR SOVLS TOO Now I have freely delivered my own conscience I leave every man freely to his Thus far that worthy Knight and I have been told by one acquainted with him and that did sometime visit him in his last sickness that he said That some of the most active men would not have been for the raising of Arms but that they had a strong opinion Mr. Hamâ— Mâ— Pym and others whom he named that the King had so little interest in the affections of the people that he would never be able to raise force to oppose them One occasion of the War And that he the said Sir Benjamâ—n Rudyard did labour earnestly to disswade them from that conception but could not Add hereunto in the third place 3. Gods Testimony Psal 111. Gods own active testimony as it appears against the courses pursued which is not lightly to be passed for as the Psalmist saith He doth so perform his works that they ought to be had in remembrance For although the Word of God and the particular determination of it unto our special condition by wholesome Laws is a sufficient light ' unto our feet and lanthorn unto our paths yet this Word receives much illustration and confirmation by his works both of nature and therefore these are joyned with it in the Psalm and of providence Psal 19. as Constantine the Great Observes Euseb de vit Constant l. 2. c. 25. viz. That believers had light enough by the Word to discern the true Religion from the false yet the working of providence in order thereunto did make the matter much more evident So in the present affair Ends of the War defeated for whereas there were but two main things for which the War was undertaken Religion and the Laws God seems to declare his judgment concerning our undertaking this way to defend them providence defeating us in both yea and that both after full victory obtained and quiet possession enjoyed Whence you may very reasonably believe Kings Letter from Breda unto the General April 4. 1660 that God is not pleased with the attempts that have been made since he hath usually encreased the confusion by all the success that hath been desired and brought that to pass without effect which the designers have proposed as the best means to settle and compose the Nation as a better hand hath notably observed 1. Religion First for Religion not onely the infinite growth of all even the most horrid opinâ—ons and sects and factions of such denying not onely the Lord that bought them 2 Pet. 2. as the Apostle speaks but the Principle it self the Scriptures together with the contempt of Gods worship it self as well as the established form thereof doth abundantly shew de facto that we have lost Religion but above all that unparallel'd Act for Toleration Proclamation for Toleratâ—on Feb. 15. 1654. that de jure we must lose it doth demonstrate And the precedent thereof that Ordinance of the Lords and Commons whereby the security of it the established Liturgy was removed Ordinance of Lords and Commons Jan. 3. 1644. and the Act against Recusancy repealed whereby the flood-gates for opinions and practices in Religion was thrown open since which that which was but then in semine is now in arbore and that such an one as all the unclean fouls under heaven came and lodged in the branches of it This for Religion Then for the Laws and our Liberties conteined in them 2. The Laws first the Court of Justice untruly so called did de facto and in deed extirpate that Court of Justice and pluck it up by the roots as seizing upon any mans estate liberty and life against Law and upon arbitrary power against the Great Charter But secondly it is avowed by him that of late assumed the Supreme Power that all our Laws and government was dissolved and that he might do de jure and of right what he pleased so the other ground and foundation of the War the Law was lost also And because in this cause he is a very authentick witness as having been so deep an actor in the motion we will hear himself speak and that in the face of the Nation in an Assembly of it which he call'd a Parliament that so God might openly shew us what we would not see before He saith Note Lord Protector 's speech Sept. 12. 1654. page 11 13. That those honest ends of our fighting were not attained and setled Again My power saith he by this resignation from the convention of a few called by himself was BOVNDLESS and VNLIMITED And upon the matter ALL GOVERNMENT DISSOLVED all civil Administrations at an end Again pag. 19. the Soldiery were a considerable part of the Nation especially ALL GOVERNMENT being DISSOLVED I say when ALL GOVERNMENT was thus DISSOLVED and nothing to keep things in order but the SWORD Where by the way you may perceive that the mystery of this iniquity even from the beginning and before there was a blow strucken did work For at the time when the Horses were lifting Note and mony and plate was brought into Guild-Hall discourse being betwixt him and one I know in my hearing touching the final resolution of power He saith That if the King did not do his duty 1. Resolution of Government in a Levellers sense it descended to the Parliament and if the Parliament did not do theirs it devolved to the People Now a few days before the death of the King being pressed in my hearing 2. The application why the Army should act such a thing and asked if
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
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
admit all those to govern whom in that very question and the answer to it they did intend to oblige to subjection and obedience So gross is the Brethrens conscience to dare to utter and their confidence to think that so palpable a Calumny would pass undiscerned yea so ridiculous their hopes as to fancy it would bee beleeved To the third viz. that out of the Liturgy Proof 3 Because it is said in the Rubrick before the Communion Liberty given to the Minister by the Liturgy touching Communicants that the Minister is authorized to restrain notorious offenders from the Sacrament till they have openly declared themselves to have repented The Brethren query What is this but as much and as high jurisdiction as any Bishop can use in that particular Answ But first how shall wee make a coat for the Moon sometime they struggle as even lately if not at present for more power about the Sacrament and when my self mentioned this Rubrick unto one Mr. J. Cas that is no Cypher among them hee said it was not sufficient Again if the Brethren are by Law already instated in as much jurisdiction as any Bishop can use about the Sacrament and that is the greatest point why rest they not in it why blaspheme they the Common-prayer-book wherein it is contained why do they so wrestle imponere pelio ossam And make the Church and State as blocks to be For steps to mount unto their Prelacy But thirdly There are some Acts common in all governments and some proper A petty Constable may charge any man upon a warrant to assist him as well as the Sheriff of the County upon a writ Some kinde of share in government and exercise of Discipline was never denyed to a Minister as a Minister no more than a share with the Bishop in Preaching of the Word But Jurisdiction is a word of a louder sound than Discipline and the Government of the Church than some kinde of restraining a particular communicant Although those Acts belong to Government and are exercised by private Ministers yet they are about lesser things And also it is by concession and delegation not to bee challenged I think of right otherwise than as the officer of the Church appointed in her name to do that which of himself and as a private Minister hee could not do For then there must bee not as the Brethren say if the Bishops have sole Jurisdiction so many Popes that is six and twenty but sixty times six and twenty Popes in England For every Minister might then exclude whom hee pleased from the Communion and exercise an absolute tyranny upon the people And so much of their third proof Their last is from Law Proof 4 which because I do not understand it much that it belongs unto the Judges to determine Answ That the Bishops have appealed thereunto that my self have said above something to that point That * Vid. Tract of the R. Bp. Linc. now published of the Legality of the Bishops Courts c. Wherein the Kings Proclam and Judges sentence are recited it is declared already by the sentence of all the Judges Enrolled in the Courts of Record and by his late Majesties Proclamation and that it is like shortly to be further determined I supersede from further answering although I could Onely I may not pass the great inconsideration of the Brethren with so much virulency resisting the useful restitution of the Bishops into Parliament which is the interest of Christ himself of the Ministry and of the Kingdome First Though we are blessed be God all Christians yet our masters cause will probably bee minded a little more intently by those whom hee hath commissioned for that purpose the Ministry the honour and flower whereof are the Prelacy Again other persons have a vote in Parliament more immediately by their proxyes Why England should observe Episcopacy the Clergy none but in the Bishops Lastly The publick interest to bee concerned may well bee thought from not onely that engagement of thankfulness that lyes upon it unto Prelacy under whose Government and by whose Influence and through the effusion of the blood of whose members Religion hath been restored nor onely in regard they were by the Antient Laws even the first members next the head for the form was The Kings Majesty the Lords Spiritual and Temporal Nor onely in respect perhaps of some higher ingagements But from our experience the Mistress of fools For first neither King Lords nor Commons continued in power long after the Bishops ejectment And next hitherto wee have had no face of a Church no certainty of Doctrine no observation of Worship no exercise of Government to speak of but all things have gone to Babylonian confusion and antique Chaos Discite justitiam moniti The Phrygians will not learn till lasht they be If that amend us not then worse are wee I shall for close touching the Civil honour annexed unto Episcopacy in this Nation Zanch. confess cap. 25. Aph. 21. subjoyn the conclusion and judgement of the learned Zanchy and that in the confession of his Faith The conclusion is Episcoporum qui principes sunt politicam authoritatem non negari That the Civil Authority of Bishops which are also Magistrates or Princes is not denyed The explication follows Interim non diffitemur Episcopos qui simul etiam principes sunt praeter autoritatem Ecclesiasticam sua etiam habere jura politica Secularesque potestates quemadmodum reliqui habent principes jus imperandi secularia jus gladii nonnullos jus elegendi confirmandique Reges Imperatores aliaque politica constituendi administrandi subditosque sibi populos ad obedientiam sibi praestandam cogendi c. That besides their Ecclesiastical Authority they have also Civil Rights and SECULAR Powers and may constrain obedience unto such their powers c. which hee contradicts not in the observations Neither doth hee contradict it in his explication of that Aphorism And that place Mat. 20.25 It shall not bee so among you is understood by some to concern all Christians saith hee neither doth hee refute it SECT VI. The close of the Church-Controversie HAving thus far passed through all the five heads of motives unto Separation viz. The Doctrine the Worship the Assemblies the Discipline and the Government with replies unto them and having also vindicated them according to my weak arm by the sword of the spirit against the opposers of them I come now to close this whole dissertation His present Majesty hath indulged to the Brethren and their adherents very much in all the Premises May it prove successeful But his Grandfather King James having tasted of this Solunne geuse and wilde fowl whilst in Scotland and being pressed at his first coming as His Majesty now to the like here hee utters his judgement upon observation of Gods presence with this Church and Nation in these words We have seen the Kingdome under that form of Religion