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
the Ecclesiastical Concerning the first 1. In the Civil Controversie I closed with the one party in the civil contest for these causes whereof the one is General and Privative the other Positive and Particular The former was the grieving or resisting the Spirit of God from whom I received no small concussion about this matter especially at the coming forth of * The resolving of conscience c. Edit Cambr. 1642. Dr. Fearn's first book in opposition to the Lords and Commons in their taking up Arms against the King The authority of Scripture there urged unto which God had given me ever to bear an awful reverence the Spirit setting it on exercised me more than all his arguments But 1 being in heart enclined unto the good things the other side proposed to be contended for and 2 judging his reasons might all be answered and 3 apprehending it much concerned the cause of God and of his servants and 4 my own reputation also being pre-engaged 5 and lastly my place seeming to call for it I holding then the publick Lecture in Cambridge I took all the former reluctancy of spirit to be onely a temptation and accordingly resolved to reply On Judg. 5.23 on which Mr. St. M. had preached before of whose notions that I know of I made no use Mr. J. B. which I did the next Lords day after the publishing of that Book wherein I answered all that seemed material in that Book and so answered it That some who were of the other judgment were pleased to say that so bad a cause could not be better pleaded Upon this I was sollicited to the publishing of my Answer But coming to London and finding another had done it before but especially my spirit working too and fro betwixt resolution and fear I did suppress it But that of Zachary hath been fulfilled in me since In that day the Prophets shall be ashamed Zach. 13.5 every one of his vision when he hath prophesied And blessed be God who hath verified another also towards me viz. Thou shalt hear a voice behind thee saying Isa 30.21 This is the way walk in it when thou turnest to the right-hand and when thou turnest to the left And blessed be his Name that although I have been a rebellious child as it is in the first verse of that chapter that would not take counsel of him nor cover with the covering of his spirit yet he hath not cast me away from his presence Psal 51.11 nor taken his holy Spirit from me Deliver me from bloods O Lord thou God of my salvation A Prayer and my tongue shall sing aloud of thy righteousness The sacrifice of God is a broken spirit a broken and contrite heart O God thou wilt not despise And Vphold me O Lord with thy spirit then will I teach sinners thy ways and transgressors shall be converted unto thee Lastly Do good in thy good pleasure unto Sion build thou the walls of Jerusalem then shall they offer young bullocks upon thine altar Amen Sed irrideant nos fortes potentes Aug. confess l. 4. c. 1. nos autem infirmi inopes confiteamur tibi But let great and oveâ—-grown spirits laugh at this let us that are infirm and poor in heart confess to thee Tota palea areae ipsius irridet eum Aug. in Ps 21. in Prefat in Expos 2. gemit triticum irrideri dominum All the chaff of Christs own floor laughs at him and the good corn laments its Lords derision Thus of the general and privative cause SECT II. Particular Motives 2. THe particular follow and they were such as these 1. 1. Propounded The excellency and necessity of the things held forth to be contended for the Laws namely and the Liberties of the Nation and that which made them both most precious Religion Protestant by them established and secured 2. Next the credit that I gave unto the persons that did propound them both for their ability and for their faithfulness 3. A third was the awful opinion that I conceived of the power and authority of that place from which they seem'd to issue to wit the Parliament 4. That the exigences being such there was a virtual bond by all Laws to use remedies that were not usual 5. and lastly That examples of the like had been in Scripture among the Jews in the Primitive Church the former against Antiochus by the Maccabees the latter of the Christians against Maximinus Also in the Reformed Churches as the French Holland Scottish and owned by our former Princes and then present King defended also by our own Divines and Bishops as Jewel Abbot Bilson c. 2. Replies unto them But all these and such like as applyed to our case being put into the ballance of the Sanctuary in my eye seem much too light As touching the first my opinion and veneration of the Protestant Religion 1. Religion the Laws and Liberties of the Nation I hope is greater now than it was as I know them somewhat better But touching Religion to be defended by Arms especially of Subjects well spake the Dantzikers A notable speech of the Dantzikeâ—s in their material Letter to the Duke of Croy exhorting them to the like May 27. 1656. Evidently it doth appear say they how much the Roman-Catholicks are incensed through this war and that from thence no small persecutions yea the greatest danger may befall the Reformed Churches Vid. Mercurius Politicus Jul. 3. 1656. if God do not prevent it in his mercy We do confidently believe that no body can think or impute it to us as if God took pleasure in Apostates and Hypocrites and as if he would have Religion promoted in casting off the lawful Magistrate Note and in the slender esteem of a well grounded government Call to mind how at all times by Warrs the spirits of men grow more barbarous and inhumane Note and how the wars for Religion use commonly to extinguish Religion Thus they Note Now I call God to witness upon my soul that the sense of the dishonor done unto the Protestant Religion 2 Cor. 1. working upon my heart hath been one main occasion of further examining the grounds of those transactions and of altering my thoughts Homil. of disobedience part 4. pag. 300. And particularly one passage in the doctrine of this Protestant Church expressed in the Homily of disobedience did much affect me of which anon This for Religion 2. Then for the Laws and Liberties seeing first 2. Laws and Liberties that both Houses of Lords and Commons in all their solemn addresses to the King and that in Parliament and as such a Parliamentary body 1. Style of the H. H. do usually style themselves thus Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled In that Remonstrance which the King saith Kings Declaration Aug. 12. 1642. Remonstr of the State of
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
this Vine that it may grow up and flourish and as a sense unto this Vineyard full of choice plants both from breaking in upon it by odious calumnies and from others breaking out and making it but a stalking-horse to shoot at further game That they would preserve it sarta tecta which hath for its matter the sacred Doctrine for form the divine Worship for use both a Sanctuary for a godly soul and a Bulwark against the lesser Vermine and greater beasts of Separation and Popery And in a word hath been consecrated unto us and came swimming in the bloood of Martyrs and sealed by the holy Ghost unto our hearts and by the presence of God on our outward blessings Finally Act. 5.6 Edw. 6. 1 Eliz. 1. That they would please to reflect on and revive that wherein the Kings most excellent Majesty the Lords Temporal For establishing the Book of Common-prayer and all the Commons in this present Parliament assembled doth in Gods Name earnestly require and charge all the Arch-bishops Bishops and other Ordinaries that they shall endeavour themselves to the uttermost of their knowledge that due and true execution hereof for establishing the Liturgy may be had throughout their Diocesses and Charges Note as they will answer before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting this good and wholesome Law I have done with the two first the Doctrine and Worship the Articles and Liturgy CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means of preserving them from corruption COme we to the third that is the Assemblies the impurity whereof is a grand motive unto Independents and Separation wherein the Church is clear the guilt must lie either on the negligence of persons entrusted or the necessity of times and the condition of the Church The Laws The Laws do meet with all both criminal and penal offences and evils if these be executed there can be no notorious offendors And there are but two things necessary to preserve an Assembly pure Instruction and Correction or Discipline upon offendors Now the Church hath strictly appointed Catechism through all the grounds of Christian Religion prohibiting any to come unto the Lords Table Rubrick after the Confirmation who cannot give an account of them and for the better ripening thereunto hath ordained confirmation as a preparative And for Discipline to preserve the Congregation pure the Rubrick before the Order of the Holy Communion hath these words So many as intend to be partakers of the Holy Communion Rubrick before the Communion shall signifie their names to the Curate c. And if any of those be an open and notorious evil liver or have done any wrong the Curate having knowledge thereof shall advertise him in any wise not to presume to the Lords Table until he have openly declared himself that he hath repented truly and amended and that he have recompensed the party whom he hath wronged or at the least declare himself to be in full purpose so to do The same order shall the â—urate use with those betwixt whom he perceiveth malice and hatred to reign NOT SVFFERING them to be partakers of the Lords Table until he KNOW them to be reconciled Wherein you see there is full provision made for the purity of the Church The Authors of necessity of Reformation pag. 48. say of this Rubrick for its fulness in point of Discipline What is this but as much and as high Jurisdiction as any Bishop can use in that particular Object But I am not ignorant that this Rubrick hath not served for a Plea at all seasons Cases may so fall out Respons that summum jus may be summa injuria and as in the Civil so in the Ecclesiastical Judicatories there may be cause to fly to the Courts of Equity for the moderation of the rigor of the letter of the Law But the intention of the Church is plain and if it can not always attain its end yet Est aliquid prodire tenus Independents Acknowledgement si non datur ultra Yea and the congregational Brethren themselves acknowledge That whatsoever defilements they apprehended in the Worship or Government of the Church yet it did never work in them any other thought much less opinion but that MULTITUDES of the Assemblies and PAROCHIAL Congregations Apologet. narrat pag. 6. were the true Churches and Body of Christ And again in the same page We always have professed and that in these times when the Churches of England were the most either actually overspread with defilements or in the greatest danger thereof that we both did and would hold a COMMUNION with them as CHURCHES of Christ Which reminds me of a speech of one in his dealing with persons of these Principles Aug. contr Parmen lib. 1. cap. 8. Et adversum nos loquuntur nobiscum loquuntur cum eos obmutescere compellat veritas silere non permittit iniquitas that is They speak against us and they speak for us and when truth constraineth them silence yet their iniquity will not let them hold their peace But touching the purity of the Assemblies it is no doubt with the Church in this life as it is with every member of it who if sensible hath cause deeply to cry out with the Apostle under the sense of the mixtures of corruption Wretched man that I am who shall deliver me from this body of death Rom. 7. Would we have mixtures born with in our selves if Hanc veniam petimus demus vicissim let us yield it to the Body especially seeing we have for our warrant not onely the state of the Jewish Church which in its greatest Apostacy was owned by the Lord as his Spouse and the Members of it for his Children Where is the bill of your mothers divorcement Isa 50.1 Ezek. 16.20 And thou hast taken my children which thou hast born unto me and offered them to idols Neither is it sufficient here to say Robins Apol. for Separat cap. 12. That this Church was holy in Abraham and also a typical one for it was to be holy in it self and a real Church too as well as typical for they did eat the same spiritual meat c. 1 Cor. 10. And the Catholick Church comprehends the Jewish as well as that which is Christian properly as is truly asserted in the seventh Article of the Confession of the Church of England We have not onely this president but also the example of our Lord and Saviour who communicated with that Church and did not gather another out of it till the consummation of that Polity and till they had declared themselves open adversaries to the scope of Scripture both in Doctrine and Worship In the mean time both going up to their feasts and commanding his Hearers to attend upon the Doctrine of their Teachers Mat. 23.2 3. and himself living and dying a member
with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur 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 moveret Let not the Reader nauseate this once or twice
Repentance and return 1 Pet. 3. I am obliged to render VVithall for the honour of those that went before us and have setled the things that here I plead for it is not amisse to shew 1 Cor. 7. that they had also the Spirit of God Besides it is requisite to Evidence that those that have not hearts to love this Church and Kingdom yet to hate them they have no Cause Add hereunto 'T is not perhaps impossible that some Eye by Gods direction may fall on these Lines who may thereby not only with a more steddy foot walk himself in the good and the old Paths Jer. 6.16 which I point at but may be of Influence also to cause others to do it likewise and not to suffer them to stumble in their ways from the ancient ones Jer. 17.15 to walk in paths in a way not cast up Lastly there is nothing new under the Sun Eccles 1.9 that which hath been may be again to the prevention whereof I have endevoured to contribute somewhat in this Treatise After some Recovery purging is most requisite Nam quae in Morbis relinquuntur post crisin Hipp. l. 2 Aph. 13. recidivas facere consueverunt Dreggs of Diseases if not digested or expelled do cause Relapses Especially in such distempers as are malignant Of which sort if any are Schisme and Sedition Fare thou well Septemb. 27. Anno Dom. 1661. The Contents of this Treatise The Chapters Sections and Pages are referred to as they are here Printed which sometimes but not often are amiss LIB I. Of the Civil Controversie CHAP. I. 1. OF the Right of Retractations allowable unto all men 2. Evidenced from the General Causes of Error 3. and of some great Examples of them Ancient and Modern CHAP. II. How far only the Author declined how he behaved himself therein and what awakened him unto Recovery pag. 15. CHAP. III. What the Author doth Retract both in General and in Particular 1. The War 2. Independency p. 24. CHAP. IV. Causes of the Authors falling and first the Negative p. 28. CHAP. V. The Causes positive And first in General p. 39. to 58. CHAP. VI. Causes particular to each Controversie And first of the VVar. SECT I. Cause general and privative Not obeying the Spirit of God p. 56. SECT II. Particular Motives to the VVar with their Refutation p. 58. to 83. CHAP. VII Reply to certain general Grounds for the VVar being the chief heads of a Book Entituled Scripture and Reason pleaded for Defensive Arms. p. 90. to 106. The Contents of the Second Book Of the Church Controversie CHAP. I. Of Independency SECT I. THe Occasion of the Authors lapse into it p. 109. SECT II. Causes 1. Privative viz. not obeying the particular Word of God p. 112. SECT III. Causes Positive p. 113. SECT IV. The Contents of Independency p. 114. CHAP. II. Of the Grounds of Separation And first in generall p. 119. CHAP. III. Particular Exceptions against the matter of the Premisses 1. Against the Articles or Doctrine p. 174. CHAP. IV. Of Worship and the Directory thereof the Common-Prayer-Book SECT I. Of Worship 1. In it self p. 195. 2. In the Ceremonies p. 196. SECT II. Objections particular against the matter of our Worship p. 204. SECT III. Exceptions against the Body of the Common-Prayer-Book SECT IV. A Vindication of the Compilers of the Liturgy in this particular p. 231. SECT VI. Exceptions against the Ceremonies pag. 270. CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means in the Church of England of preserving them from Corruption p. 266. this number and some following are to be looked for in the 6. Chap. of the Second Book p. 269. SECT II. Causes Constitutive of the Church of England p. 270. SECT III. Apostolical Churches vitiated but no separation p. 273. SECT IV. The Primitive Churches also p. 275. SECT V. The Reformed Churches p. 280. CHAP. VII Of Discipline CHAP. VIII Of Government 1. By the Ministery in general and 2. by Episcopacy in particular Sect. 1. The Conditions requisite to the constitution of a Ministery p. 301. Sect. 2. Of Episcopacy It s Right and Title p. 304. Sect. 3. Exceptions against the former Government and Discipline 1. Episcopacy established by Law in Engl. p. 325. Subsect 2. Whether Episcopacy be a different order from Presbytery ibid. Subsect 3. The Question not of order but of Power p. 332. Subsect 4. Whether Ordination in the N. Testament without a Bishop p. 334. Sect. 4. Of the Book of Ordination Subsect 1. Bishops Imposition of hands upon Deacons p. 338. Subsect 2. Apostles choose Deacons ibid. Subsect 3. That phrase Receive the Holy Ghost defended p. 339. Subsect 4. Consecration of Bishops and Archbishops p. 346. Subs 5. Episcopal Jurisdiction p. 349. Sect. 6. The Close of the Church Controversie CHAP. IX The Proof and Trial of these Retractations CHAP. X. The Conclusion 1 A Petition p. 367. The Elder Son ibid. 2. An Admonition of Zanchy p. 368. 3. The Prediction of his late Majesty p. 370. CHAP. XI Additionals The Scope and Protestation of the AUTHOR Containing also an Explication of the FRONTISPIECE MY ayme is to perform by way of Retractation some small service Principi Patriae to the King and to my Country My allegeance to the one and engagement to the other and my lapsing in both so much obliging me Now a] Psal 20. the Kings honour is great in Gods Salvation And b] Psal 144. blessed are the people who have the Lord for their God But c] Amos 3. how can two walk together unless they be aggreed We d] 1 Joh. 3.5 must be like him if we would see him as he is Now God is a righteous God Psal 11. his countenance will behold onely the thing that is JUST This was the end of our Redemption viz. e] Tit. 2. to deliver us from the practise of all iniquity that we might live a godly righteous and sober life Now the the onely rule of this righteousness and justice is the f] Tit. 1. will of God Which will is revealed either generally in the Scripture and in the Law of Nature or particularly in the constitutions of every Nation which contradict not the former Hence g] Dâ— Sibbis Souls conflict cap. 17. what is agreeable to Law is agreeable to Conscience said once the Lawyers Casuist Hence also h] Ro. 13.1 he that resists the Laws of particular Nations resists the Ordinance of God and he be he head or tail branch or rush as the i] Isa 3. Prophet phraseth it shall receive to himself damnation k] Eccles 10. He that brakes this hedge a serpent shall bite him he that removeth these foundation stones they shall fall upon him Laws therefore being the sacred impress of the will of God and the observance of them the obligement and security both of Majestrate and Subjects of Prince and People my onely scope is the
vindication of them especially in hypothesi and in reference to the late controversies in this Church and State Laws I say Gods first in Scripture as the foundation stone and Man 's as a firm superstructure thereupon as being by man Gods own Law and so avouched by him Hence l] 1 Pet. 2. that of the first teacher of the Gentiles submit your selves to every Ordinance of Man for the Lords sake Laws I say either formal or virtual express or by apparent consequence The former two sorts of laws Scriptural and National are the foundation of the Church among us and the firmitude of the Common-wealth as is represented in the Frontispeice m] Gal. 6. And those that walk according to this rule peace shall be upon them and mercy and upon the Israel and England of God For n] Psal 37. mark the just man and bebold the upright the end of that man is peace Vale. RETRACTATIONS AND REPENTINGS LIB I. The Civil Controversie CHAP. I. Of the Right of Retractations allowable to all men evidenced from the General Causes of Errour And of some great Examples of them Ancient and Modern Sect. I. Of the Right of Retractations COnsidering that sin and errour are so near of kin as that the a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccare aberrare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare peccare S. Jarchi in Judic 20.16 in Job 5.24 names are oftentimes reciprocal and that the voice of one touching the former is the truth in all b] Ps 51. I was shapen in iniquity and in sin did my mother conceive me who can deny concurrence with him in that exclamation of his in reference unto the latter Who can understand his errours c] Ps 19. Cleanse thou me from my secret faults And yet this was a man d] 1 Sam. 13.14 after Gods own heart in matter of Godliness His son and successour whose heart was e] 1 King 4.29 enlarged as the sand on the Sea-shore in point of wisdome leaves posterity this Apophthegme f] Eccles 1. ult He that increaseth wisdome increaseth sorrow To wit for the knowledge of his folly g] Cic. Tusc 5. As the Antient Sages were first styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain fools that is they perceived themselves to be so Hence that of the reputed wisest of them h] Socrat. ap Cic. in Academ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Elenchi l. 2. c. 8 Hoc unum scio me nihil scire one thing I know that I know nothing viz. as I ough◠to know Sect. II. The first Causes original of our obnoxiousness to Errour The Rise and first Original whereof if we inquire for the great Apostle of the Gentiles will explain unto us Corrupt Nature Who lamenting his surprisals and being deceived though not in Doctrine even after he was in the faith according to i] Aug. Retract l. 1. c. 23. c. 26. ad Bonisac l. 1. c. 10. S. Austin's reformed judgement lays the fault on the k] Rom. 7.11.24 body of death or Law in the members that is on nature it self as it is now corrupted And l] 1 Cor. 13. elsewhere he professeth That the most perfect here do know but in part and see truth but as in a glass darkly Implying in both that without especial grace we are by the principles of our very nature now obnoxious to imperfection in our judgments to be imposed upon and to erre Consonant whereunto is that of m] Aug. de Civil d. l. 22. c. 22 à principio A second general Cause Ignorance him next unto that order in spirit and judgment rendring a nearer and more particular cause of errour nam quod ad primam originem pertinet omnium mortalium progeniem fuisse damnatam Quid aliud indicat horrenda quaedam profunditas ignorantiae ex qua omnis error extitit qui omnes filios Adam tenebroso quodam sinu suscipit ut homo ab illo liberari sine labore dolore timore non possit That at the first all mans posterity saith he was condemned What else shews that certain horrible abyss of ignorance from whence all errour doth arise which receiveth into its dark bosome all the sons of Adam so that a man without labour sorrow and fear cannot be delivered from it The nearer yet 3. Cause our Incapacity of the greatest truths and natural reason hereof is given by the head of all Philosophers as the Learned n] Hook Eccles Polit. l. 5. § 71. Hooker styles him because saith he o] Aristot Metaph l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because as the eyes of a Bat are unto the day-light so is the eye of our souls unto those things which are in themselves the clearest But the supernatural 4. Cause opposition unto spiritual things and nearest cause in reference unto matters of Religion is rendred by the Apostle p] 1 Cor. 2.24 for that the natural man receiveth not the things that are of God for they are foolishness unto him Errour therefore and lability thereunto being congenious to our very nature and not wholly cured by grace it self without particular protection who shall forbid this common remedy unto this Universal and Epidemical Disease of mankind especially where we have been contagious unto others Repentance and Retractation Unless we force them on this temptation to cover their sin to save their credit and so bring that curse upon themselves q] Prov. 28.13 He that hideth his sin shall not prosper Oppose not therefore that of the Apostle r] Gal. 2.18 Object Answ If I build again the things that I destroyed I make my self a transgressor Unto which Austins reply shall be my answer s] Aug. Epist 48. Vincentio ad finem Confusio autem adduoit gratiam gloriam cum erubescit quisque de propriâ iniquitate poenitendo in meliùs commutatur Quod te facere piget illâ perniciosâ confusione superatum nè tibi ab hominibus nescientibus quid loquantur objiciatur illa Apostolica sententia si enim quae destruxi c. quae si etiam dici posset in eos qui veritatem correcti praedicant in ipsum Paulum primitùs diceretur c. Honest shame saith he brings grace and glory when any is ashamed of his own iniquity and by repentance is changed to the better Which thou art loth to do being vanquished with sinful and destructive shame lest by men that know not what they say there should be objected against thee that sentence of the Apostle If I build again the things that I destroyed c. which if it might be applyed to those which being reformed do publish the truth then it should first be verified of Paul himself for whom the Churches glorified God t] Gal. 1. penul for that he now preached that Faith which
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
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
eyes look right on to the true scope And turn not to the right hand or to the left of unlawful means If thine eye be single thy whole body shall be full of light Matth. 6.22 if thine eye and aim be evil thy whole body of thy actions will be full of darkness and in darkness men do not walk even said our Saviour 8. Cause Negligence in Religious duties Jam. 4. 8. In the next place there was no doubt either neglect of or some other defect in prayer and religious duties For though the thing were not omitted yet it seems there was an asking and not receiving which could not have been for he is faithful who had promised but that there was an asking amiss Heb. 10. Now the promise cannot fail Tâ—t 1. Jam. 1. because God cannot lie and the promise is If any man lack wisdom let him ask of God who giveth it liberally It hath even by the light of nature been discovered that great miscarriages in judgment and practise could not happen but as a punishment for some neglect of God as well as a sin against him When Alexander the Great had in a drunken fit slain Clytus a man both of valor Curtius lib. 8. paulo ab initio and merit towards the King after that he had spent all night in lamenting and repenting Scrutatumque num ira deorum ad tantum nefas actus esset subiit anniversarium sacrificium Libero patri non esse redditum st to tempore itaque inter vinum epulas caede commissa iram Dei fuisse manifestam Upon search it was found that the sacrifice to Bacchus was not performed in its season and therefore in his very benefits wine for so they reckoned the table was made a snare and in drinking and feasting slaughter being committed the anger of god was evident Thus those Heathens Matth. 6. Surely lead us not into temptation as it is a necessary so it should be a daily prayer and that with earnestness 9. Add to this some failing or other 9. Cause Fail in practise either in spirit and sincerity or in practice and walking For Good and upright is the Lord therefore he will teach sinners in the way but so that we be tractable Psal 25.8 9 10. for the meek he will guide in judgment and the meek will he teach his way that is the plain-hearted and those that walk with a right foot and make streight steps unto their feet Heb. 12. And all the paths of the Lord are mercy and truth unto them that keep his Covenant Psal 25. and his testimonies to do them And what man is he that feareth the Lord him shall he teach the way that he shall choose As on the contrary when we know God Rom. 1.28 and glorifie him not as God he often delivers us to an erring and unjudicious spirit 2 Thess 2. And the not receiving the truth in the love of it introduceth frequently strong delusions The close shall be St. Austins Diriget mites In Psal 24. diriges nec perturbabit in judicio eos qui sequuntur voluntatem ejus nec ei resistendo praepenunt suam That is He shall direct the meek nor shall he disturb them in their judgment which follow his will and do not by resisting prefer their own The last of those general causes which I shall name 10. Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my back-sliding was Being too busie without my sphere 1 Thes 4.11 and in the things did not belong unto me A practice consequent unto the former negligence as is implied by the Apostle whilst he saith Do your own business and work with your hands the thing that is good Psal 131.1 It was one thing that preserved David from sedition that he exercised not himself in things too high for him and above his place but refrained his soul as a weaned child 2 King 11. Not but that Jehoiada the High-prieâ—â— may according to his office and power given him deal in the greatest affairs of a kingdom Yea and not onely Zadoc and Abiather the chief but even also Ahimaaz and Jonathan the inferior Priests when regularly may put their hand to save the Throne as well as the Altar But the case with me was different I need not explain how That Prophesie Take unto thee the instruments of a foolish shepherd Zech. 11.15 c. was applied by one late in power unto the Ministers dealing in affairs of State Lieutenant General Cromwels Letter to the Speaker out of Scotland Sept. 4. 1650. when yet himself and party played their first and best game by their hands in so medling He saith Such means will not be effectual for the setting up the Kingdom of Christ and neglect or not trust to the word of God the sword of the Spirit which alone is powerful and able for the setting up that Kingdom and when trusted to will be found effectually able to that end and will also do it Thus he Oh that so much had been said by him at the beginning of the English as it was at the beginning of the Scotish War But then it would have spoil'd the sport 2 Pet. 1.12 and it seems there is a present truth as some apply those words of Peter not capable of any other moments of time past or to come But to return Johannes Funccius Johan Funccius that notable and good Chronologer a Divine also Chaplain and Chancellor unto the Duke of Borussia having as it seems counsell'd some act that was disgusted vehemently by the State Bucholcer Chronol ad Ann. 1566. they rested not till they had his head that contriv'd it who as he went to execution gave forth this Distich Disce meo exemplo mandato munere fungi Et fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I have sometime thus rendred Learn thou by mine example to apply Thy self to thine own studies and do fly As from the plague that folly mine of late Divines too medling in affairs of State Somewhat like was that of Justus Jonas Justus Jonas idem ad Ann. 1567. the year following which he gave forth as he went to the same calamity Quid juvat innumeros scire evolvere casus Si facienda fugis si fugienda facis What doth it boot all cases for to know If duty thou omit and sin thou do But he was of another Trade to wit a Lawyer I conclude this with the Apostles warning 1 Thess 4. that we study to be quiet and to do our own business 1 Pet. 4. lest we suffer as evil doers and busie-bodies in other mens affairs The Causes general are ended CHAP. VI. Particular Causes with their Confutation And first of the War SECT I. Cause General and Privative viz. Resisting of the Spirit of God AS touching particular ones namely those which induced me unto the civil Controversie and those which lead me to