S. Austin imitated, or, Retractions and repentings in reference unto the late civil and ecclesiastical changes in this nation by John Ellis.

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] 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] 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] c] Ps. 19. Cleanse thou me from my secret faults ? And yet this was a man d] d] 1 Sam. 13.14 . after Gods own heart , in matter of Godliness . His son and successour , whose heart was e] e] 1 King . 4.29 . enlarged , as the sand on the Sea-shore in point of wisdome , leaves posterity this Apophthegme : f] f] Eccles. 1. ult. He that increaseth wisdome , increaseth sorrow : To wit , for the knowledge of his folly . g] 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] 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] 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] 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] 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] 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] n] Hook . Eccles. Polit. l. 5. § 71. Hooker styles him ) because saith he , o] 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] 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] q] Prov. 28.13 . He that hideth his sin , shall not prosper . Oppose not therefore that of the Apostle ; r] 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] 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] t] Gal. 1. penul . for that he now preached that Faith , which before he persecuted .

Sect. 3. Examples of Retractation .

But to come to some Instances and Examples of Errour , 1. In general . and of Retractation . And first in General . I have read this sentence either in , or cited out of u] u] Phil. de Comines . Philippe de Comines , ( for the Book is not now at hand ) viz. A Prince , or any other man that hath not been deceived , can be but a beast , because he discerns not the difference between good and evil . Consonant unto that of the Antient now quoted : x] x] Aug. Epist. 7 Nullum unquam verbum , inquit , quod revocare vellet , emisit . Quae quidem laus , quanquam praeclarissima videatur , tamen credibilior est , de nimium fatuo , quam de sapiente perfecto . Nam illi quos moriones vocant , quanto magis à sensu communi dissonant , magísque insulsi & absurdi sunt ; tanto magis nullum verbum emittunt , quod revocare velint ; quia dicti mali , vel stulti , vel incommodi poenitere , utique cordatorum est . That is , Tully saith of the Roman , That he never uttered any word which he wished were unspoken : Which commendation , though it be very splendid , yet is it more like to be true of an absolute fool , then of a perfect wise man ; for those whom we call Ideots , by how much they are farther off from common sense , and are more absurd and witless ; by so much the more , they never utter any word , that they will retract . For to repent of an evil , idle , or inconsiderate speech , is indeed the part of a prudent and cordial man ; thus far he . And to come nearer to our own time and occasion . I shall give you the vivid speech of one yet living , ( for ought I know ) y] y] Letter to one of the Lords of the Council concerning the Declarat . of Octob. 13. 1655. Whosoever ( saith he ) hath not been deceived in the current of these last fifteen years , hath been preserved from being so , by such an absence of friendship , confidence and charity , and by such an enmity to mankind ; by such a measure of distrust , jealousie and villany in his nature , that I had rather be a dog then that man . I shall leave unto the Authour his passion and expressions ; and only improve his notion as complying with the premises . But to come to some particulars . Particular Instances . We might fetch them from the whole rational creature , and from the top-branch of it , the Angels . For those of them that fell , although through malice , they will not retract , The lapsed Angels . yet there is no doubt but they do repent , though not with godly sorrow . And what is Retractation but Repentance certified ? Adam the first and flower of the meer rational creature here on earth , did not only repent , The first man . but retract his errour , ( though the expression of it be not verbally set down ) else could he not have been capable of salvation ; for 't is only z] z] 1 Joh. 1.9 . if we confess our sin , that God hath obliged his faithfulness and truth to forgive us . And though with the heart man believe unto righteousness , yet with the mouth confession must be made unto salvation , saith the Apostle . Rom 10. Unto this head therefore of Retractation ( not criticising on the word ) appertain all the confessions of sin we read of in the Scripture . But take a few particulars , Other Script . Inst. and you shall find them to be the choicest of the Saints .

Job a] a] Job . 1. ( like unto whom in his time , was none on earth , by the Lords own testimony , yet he ) retracts , b] b] Ch. 40.4 , 5. &c. 42.6 . I have spoken words , ( saith he ) which I understood not , therefore I abhor my self , and repent in dust and ashes . c] c] 2 Sam. 23.2 David , David . by whom the Spirit of God frequently spake ; he retracts ; d] d] 2 Sam. 24.10 . I beseech thee , O Lord , take away the iniquity of thy servant , for I have done very foolishly . Solomon , who e] e] 1 King . 10.23 . exceeded all the Kings of the earth , both in riches and wisdome , he retracts . f] f] Eccles. 2.20 , 21. Therefore I hated all my labour : g] g] Cap. 1.17 . Chald. Paraph. In Eccles. and he calls his travel in wisdome , Solomon madness and folly . And it is supposed that the whole Book of Ecclesiastes is nothing else but his retractations , especially if we credit the Chaldee Paraphrase , ( but not that in the King of Spains Bible ) who makes the ground of it to be , that Solomon foresaw he should leave his wisdome and Kingdome to a fool , to Rehoboam . Some also might perhaps bring S. Paul himself near the matter of a retractation , If not S. Paul . as to the style of a Letter which he wrote to the Corinthians , the good effect whereof , made him in the issue not repent , h] h] 2 Cor. 7.8 . though he saith , ' he did repent . But because the i] i] Calv. in loc. doctiss . interpres ( as he is often styled ) expounds the place otherwise , I insist not on it . But without query , k] k] Gal. 2.11 . he by whose mouth the Gentiles first received the Gospel and believed , not only repented of a mortal sin , Yet doubtless Peter . ( the denying of his Lord ) but retracted , no doubt , an errour , by his example made much more dangerous , the withdrawing , namely , from the Gentiles in eating bread , Gal. 2. and compelling thereby the Gentiles to ' live as the Jews did , so betraying the liberty of the Gospel . Which may be a note for those , who claim succession from him , not to arrogate unto themselves an unerring spirit , Adversaries to Retractation . no not in Cathedrâ , as doth the Bishop of Rome , the only enemy of all Christians , unto retractations .

Examples in the Antient Church . But to come lower ; S. Austin the best Learned of all Antient Doctors ( in the judgement of the Church of England l] l] Homil. against peril of Idolatry , part. 2. pag. 25. he not only retracts himself , and wrote two whole Books of that argument , whose spirit in this particular may in few be seen in that excellent Epistle of his unto Marcellinus m] m] Epi. 7. and libb . of Retrac . ( Ep. 7. ) But also therein exhorts every other man that hath been mistaken ; S. Austin . secundas habeat partes modestiae , qui primas non potuit habere sapientiae ; that every such one should take the second boat of modesty and retracting , that could not get the first of wisdome , by not erring . The reason is : n] n] Idem ibid. nam nimis perversè seipsum amat , qui & alios vult errare , ut error suus lateat ; for he too passionately loves himself , that is willing others should still wander , that his own straying may be unobserved . Yea , he admonisheth [o] Hieron of a revocation of his opinion , touching the controversie betwixt Paul and Peter , Gal. 2. p] p] Aug. Ep. 9. Ad Hieron . Arripe , obsecro te , ingenuam , & verè Christianam cum charitate severitatem , ad illud opus corrigendum atque emendandum , & palinodiam , ut dicitur cane ; incomparabiliter enim pulchrior est veritas Christianorum , quam Helena Graecorum , pro quâ mille Heroes adversus Trojam dimicarunt . I beseech thee ( saith he ) take resolute hold upon an ingenuous and true Christian severity joined with charity , for the correcting and amending of that work , and sing a palinody or peccavi ; for more beautiful incomparably is the truth of Christians , then the Helen of the Grecians , for whom thousands of gallant men fought at Troy . S. Jerome also ( unto whom one while Erasm . gives the primacy next the Scripture , S. Hierom. Ep. Ded. operib . Hierom. 1516. Ep. Ded. operib . Cyp● . 1520. though afterward he renders it to Cyprian : in neither with too much judgement , ) if that Epistle be his , which is Ep. 8. Tom. 4. Edit. 1533. Paris . But in the latter Editions it is the eighth of the ninth Tome : Hierome I say , hath this religious sentence , and gives us a fundamental reason , and his own example for this practice , where there is just occasion , viz. Dicat unusquisque quod velit ; ego interim de me , pro sensus mei parvitate , judicavi meliùs esse confundi coram peccatoribus super terram , quàm coram Sanctis Angelis in coelo , vel ubicunque judicium suum Dominus voluerit demonstrare . That is , Let every man say what he pleaseth , for my part , I have , according to my small judgement , determined ; that it is better to take shame ( to wit , by acknowledgement of our errours ) before sinners on earth , then before the holy Angels in heaven , or wheresoever the Lord shall appear in Judgement . Thus farre he .

In these latter times , greater men of the Reformation ( after Luther ) then Bucer and Calvin , Modern Examples . we have not . The commendation of the first we have from the q] q] Calv. Epist. Ded. ante com . in ep. ad Rom. S. Grynaeo . latter in these words : siquidem vir ille , ut nosti , praeter reconditam eruditionem , copiosamque multarum rerum scientiam , praeter ingenii perspicaciam , multam lectionem , aliasque multas ac varias virtutes , quibus à nemine hodiè ferè vincitur , cum paucis est conferendus , plurimis antecellit ; hanc sibi propriam laudem habet , quòd nullus hac memoriâ , exactiore diligentiâ in Scripture interpretatione versatus est . That man ( saith Calvin , speaking of Bucer Bucer . ) as thou knowest , hath besides abstruse Learning , rarity of knowledge , sharp wit , much reading , and many other vertues , wherein he is excelled almost by no man in our time , can be compared but with few , and exceedeth the most ; hath this peculiar commendation besides , that no man in our memory hath with more exact diligence travelled in the Exposition of Scripture . The superlative encomium of Calvin himself , is rendred by one who in all things understood well what he said , and was not a man that knew how to flatter , especially not him , against whom he wrote ( in point of Discipline ) namely , the incomparable Hooker , as he is commonly and deservedly styled . r] r] Hook . Eccles. Polit. in Prafat . Sect. 2. For mine own part , ( saith he ) I think him incomparably the wisest man that ever the French Church did enjoy , since the houre that it enjoyed him . Calvin . And again , Though thousands were beholding to him , yet he to none , but only to God , the Authour of that most blessed Fountain , the Book of Life ; and of the admirable dexterity of wit , together with the helps of other Learning , which were his guides . Again , two things of principal moment there are , which have deservedly procured him honour throughout the world ; the one , his exceeding great pains in composing the Institutions of Christian Religion ;

His Institutions .

His Commentaries .

the other , his no less industrious travel for Exposition of Scripture , according to the same Institutions . Now both these Authours ( as indeed all others ) have had their water to their wine ; as s] s] D. George Abbot L. Archbishop of Cant. my honorable Lord and Master . a great and grave Prelate of this Church would say . t] t] Bucer praesat . dedic . D. Foxio Ep. Hereford . prefix . Comment. suis in 4 Evangel. Bucer relates his former doctrine touching the Sacrament of the Lords Supper , and his retracting of it again , and closes the Discourse with these words . Habet R. P. T. & quicunque haec legent , ut in contentione Sacramentorum pertractus sim , in eâ me gesserim , & ab eâ , Domini ope ereptus sim ; quaeque ratio sit consilii mei , quae causa quod retractare in animum induxi , &c. Thus have I given ( saith he ) your Reverend Fatherhood an account , and all other men that shall read these writings , how I was wound into these Controversies about the Sacraments ; How I carryed my self in it ; and how , the Lord assisting , I was delivered out of it ; and upon what grounds and reasons , I was induced to retract . Which retractation was almost followed with a tretractation ( as I may so speak ) for u] u] Bucer . Zanchy hath touching it these words . Bucerus post illam retractationem , v] v] Defens . Admon . Neostadian . in ipso sine Tom. 8. in posterioribus scriptis , clariùs se explicans , idem docuit quod & nos de corpore Christi , déque illius praesentiâ . That is , Vid. Scripta ejus Anglican . Bucer after that retractation in his latter writings explaining himself more fully , taught the same thing concerning the Body of Christ and his Presence , that we do . Thus far of him . Touching Calvin , although x] x] Beza in vita Calv. prope finem . Beza in the Narrative of his life , saith : Calvin . In doctrinâ quam initio tradidit , ad extremum constans , nihil prorsus immutavit , quod paucis nostrâ memoriâ contigit : That in the Doctrine which he first delivered , he was constant to the end , and altered nothing ; a priviledge , saith he , that hath happened but to few Divines in our time : Howsoever this were so in Doctrine ( although , some few things , not of the greatest moment , might have admitted of farther consideration ) yet in a point of Government in the Church of Geneva , you may read him deeply retracting , Epist. S. Grynaei Calvino : Fac esse quòd tuâ unius gravissimâ culpâ , res Christi sic labefactatae sunt Genevae . That is , z] z] Calv. Epist. edit . 2. Sanctandr . p. 364. Grant that by your most hainous fault alone , the affairs of Christ are so ruined at Geneva , ( for so Calvin had bewailed to Farel in an Epistle ) yet in this want of Ministers you ought not to lie still , whilest any place , though never so small is offered . Calvins Calvin . own words unto Farel are : Siquidem , ut coram Deo & populo ejus fateamur ; imperitia , socordia , negligentia , errore nostri factum ex parte esse , ut Ecclesia vobis commissa , tam miserè collopsa sit — dignam fuisse nostram hinc inscitiam , hinc incuriam , quae tali exemplo castigaretur : culpâ nostrâ corruisse miseram illam Ecclesiam , nunquam sum concessurus . a] a] Calv. Epist. to Farel . Ann. 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] 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] 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] 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 quàm 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 resolution to keep all communion in affection , and as much as may be in Ordinances with the godly in the Parochial Congregations , though of different judgement from my self . 4. Of keeping my mine eye and ear open to any light or advice that shall be brought from the Word , though diverse from what now I have in matter of gathering , and government of the Church and Ordinances thereof .

Sect. 2. How he behaved himself in it .

Accordingly indeed I did hold fellowship and communion in Ordinances with all such particular Congregations , whilst I was in this way , and as a real proof thereof I did Baptise my children , onely in those the Parochial Congregations , St. Peters . one in the place where I preach'd , and another in a neighbour Town ; Lawford . where I made also the like declaration , as appears by the testimony of the then Minister of the place , Mr. John Edes which I have by me under his hand . So that I never , blessed be God , proceeded so far as Separation , much less to Anabaptism . But on the contrary , they would say , that I was ground between Separation and Presbytery , as betwixt two Milstons . Nay , I never came fully , and , as we use to say , cleverly off to Independency . A proof whereof appears , in that I refused the Pastors Office ( the former being deceased ) although desired , Mr. John W. sometime of Norwich . and my self , after advice with some that way , for a time , was somewhat inclined , but durst not close , till thoughts ripening by experience and observation , I wholly declined it , as also the way it self ( gradatim ; and by little and little ) not continuing but two or three years , as I take it , for I left communion before I left the place , and that I did , from my first closing , Dated . Octob. 10 1648. above four years , as appears by a Certificate of my dismission : Which leads me to the last particular , viz. what occasioned my awakening and recovery .

Sect. 3. §. 3. What excited his Return .

I found my expectation of the beauty of holiness , in Vnity , Order , and more effectual edification in Faith , Love , Meekness , Patience , Temperance , Peace , and Mortification , mainly frustrated . Fractions , confusion , breaches , doting about fruitlesse endless Questions ; time vainly spent in them . The Pastor ( an honest well-meaning man ) despised . Covetousness , contempt of others , and , in some , impurities , &c. growing , and injustice eminent . That it was fully verified which * * Saltem apud se experti , quàm multes malos pro pace Donati ferre cogantur , impacatas illorum calumnias pace sua correctionis Extinguerent . Cont. Parm. l. 3. c. 2. Austin once said of their fathers the Donatists , that , Malos tantos toleratis , sed nullà bonâ mercede , Psalm Aug. Cont. Donatist . Tom. 7. in ipso ingressu Quia quod debetis pro Christo , pro Donato vultis ferre . For Christ his peace no sinners you 'l allow , But for Donatus you will bear enow .

So also , unless we would hear that for Independency's sake , that we would not hear in the Assemblies Parochial for Unity's and for Christ's sake ; there was a necessity of Separation again , which also came to pass . Also I observed , that almost all the companies of this way fell in sunder , or into horrible opinions , or leud practises , as well as ours . Besides , whilst we were in our vain altercations on the Lords days , after the afternoon Sermon , our Families were neglected . Withal , others in the Parochial Assemblies were deserted , both in point of Pastoral offices , as also of other care , whilst they were look'd upon as people of another world . Moreover they were brought into a Maze , not knowing which way to take , who to follow , nor whether they were in the way of salvation or not , and so shaking the very foundations of their faith ; a most horrid evil . Add hereunto , I noted , that generally they were for maintaining of their way by Arms , in case they had strenth ; and that this contest had born a great part in the confusion of the Nation . These and other the like ill f●uits , ( though some there were of a more sincere spirit , who for their vertues and piety I yet honor , who yet had their tinctures not so warrantable ) made me look further into the root , which I have not onely found , but I think also in the sequel evidenced to be rotten , for , by their fruits you shall know them . Now renting and tearing of themselves , of the Church , and Common-wealth , is the fruit of thorns and thistles , Matth. 7.16 . illustrated . not of Vines or Fig-trees , as our Saviour long since forewarn'd .

I profess , I am more confirm'd in my faith in Christ , by his Sermons than by his Miracles , they are so convincing ; Those were not in our view , These the immutable truth of them we daily might , did we mark it , see . I have often observed , with wonder , by what spirit he spake ( though little notice is taken of it ) when he did design some persons in the Church by whited Sepulchers , The proof . Matth. 23. and graves that appear not . Thereby noting both their non-appearance , and their dangerousness , especially their swallowing faculty , as Agur , The Grave saith not , I have enough . Prov. 30. This unsatiable spirit was singularly noted in the old Separatists the Pharisees ( for both the name signifies so ( as well as expounding ) and their practise , Matth. 9.11 . by condemning our Saviour for eating with the common people ) The Pharisees also , Luk. 16.14 . Matth. 23 14. which were covetous ( saith the Text. ) And , Ye devour widows houses . Aug. cont . Parm. l. 3. c. 2. Now , Potuitne gravius divinis eloquiis accusari Avaritia , quàm ut idololatriae demonstraretur aequalis , & ejus nominis appellaretur , dicente Apostolo , Et Avaritia , Eph. 5.5 . Col. 3.5 . quae est Idolorum servitus ? potuitne majori poena digna judicari , quàm ut inter illa crimina poneretur , quibus obsessi regnum Dei non possidebunt ? aperiantur oculi cordis , ne frustra pateant oculi corporis : Could any thing be spoken more to shew the foulness of the sin of covetousness , than when the Apostle calls it ( twice ) Idolatry ? And could any sin be more sorely punished , than by exclusion from the Kingdom of Heaven . Let the eyes of the heart be open , lest those of the head see to no purpose . And it is to be observed of our Saviour also , how tartly , yet fully and most aptly he directs unto the discovery of them , when he saith , their fruit shall be like that of thorns and thistles , Matth. 7. noting the rents and divisions they should make , and by that might be known . Ibid. And to the same effect in the same place he saith : Their cloathing should be like that of sheep , but their work that of wolves , which elsewhere he says is scattering and destruction . Joh. 10. The same which Paul more plainly ; Those who cause divisions , Rom. 16. contrary to the doctrine ye have learned , are such as serve their own bellies . Which I assure you , some are well known to have , even unto Epicurism and Excess , as our Saviour speaks . Matth. 23.25 . Upon consideration of the premises , though I did not renounce wholly , yet were our meetings interrupted , and we remained socii sine societate , and brethren without communion ; till wearied with that spirit , and by occasion of the Siedge ( by the help of some of those , whom I had not wholly left , as Austin once , of which afterwards ) invited thence , and withdrawn , being out of the crowd and smoaks , I have had time and clearness to review things better . Which , through Gods mercy , I have so improved , that it hath produced in me both in word and walking , now many years both verbal and real retractations , having felt that true : Thine own wickedness shall correct thee , Jer. 2.19 . and thy back slidings shall reprove thee . Know therefore and see , that it is an evil thing and bitter , that thou hast forsaken the Lord thy God , and that my feat is not in thee , saith the Lord of hosts . So true is that , Brightm . in Apocyl . cap. 3.20 . Si fugiatis hunc Christum , qui eum electis in nostris coetibus coenat , ac eos vicissimi excip t , profectò nusquam invenietis . If you ( saith mine Author ) fly from Christ , who , with his Chosen , sups in our Assemblies ( in the Church of England ) and again also entertaineth them ; in truth you will find him no where . This for the Church affair .

The next is that of the Common-wealth , how far I went in that .

Sect. 4. How far the Author proceeded in the Civil Controversie .

First , Never could I disgest the opposition against , and attempts touching the life of the King , though I took it down for a few days , but was not able to concoct it , as shall be shewed . Which leads me to the second particular , What first did more especially open my eyes , and excite my spirit to a recognition , in that particular also .

Sect. 5. What recalled him .

When the Army had the King at Causham by Redding , and moved openly against the Lords and Commons in Parliament , I made a journey thither to satisfie my self touching the grounds of their proceedings ; and spake with the persons of greatest influence , both in the Army , and of the Ministery , some whereof I found most earnest against them , Note . because they acted beyond and against their Commission , who since have turned tail , as I may so speak . But so little satisfaction I received , that from that time forward I ever declined from the Army . Next , when that abhorred Conspiracy for the death of our late Soveraign began to ripen , and was drawing near unto execution ? I my self with some others address'd our selves both unto the General , and the L●eutenant-general Cromwel . The first we found civil , and , as we thought , flexible ; the other ( I must now speak it ) I plainly fell out , with . And , though some way related to him , and having merited some good interest in him , yet from that day I never spake with him , nor did ever after come near unto him , but reflected on him with horror . Gal. 1.20 . Behold , before God I lie not , and all that have ever known me this twelve years day and upward can bear me witness . Yet for some few days after this ( for I speak , as I shall answer before the judgment-seat of Christ ) being over-powered , 2 Cor. 5. against my own judgment , by the authority of some , whose reason I preferred far before my own , whereas I had before publickly appeared against that unexemplified impiety ; I was so weak , as to resile and recal what I had said in the same place . But ( which I desire the Reader to take notice of ) I was soon after so oppressed in my spirit , Note . both with the sense of the horror of that act , the destruction of the King ( which I thought I saw to be fatal to the Nation , and an irrecoverable evil , and such , in its proportion , as was the death of Christ our Lord and Saviour , unto Jerusalem ) as also with my own gui●t , in recalling what I had well spoken , that I cou d h●rdly keep from sinking in despair in my mind ; and the spirits of my body and my nerves were to resolved and loo●ened , that though I felt neither cold nor pain , yet I could not lie in my bed without perpetual shaking , as if I had had an ague : This brought restlesness and want of sleep with it , and so into the peril of some further evil . But upon the reception of some Physick , and with-drawing a little into the Country , through Gods mercy I recovered that , but not my peace and inward quiet , Note . untill I had publickly again declared my return unto my former thoughts , concerning the death of his Majesty , and with this Emphasis , That I must speak it , though it should be the last I should ever speak unto them . And I was afterwards look'd upon with such an eye , that I was in danger since to be laid in prison there , ( as they term'd it ) for Malignancy . And about that time , my selfe and another Scholar of the Independent way ( but of too good a spirit for that Schism ) did draw a Letter to have been presented to the General , Mr. Tho. Waterh . ( but by my neglect omitted ) by way of disswasion from that enterprise . And this also may be a further proof of the integrity of my return to my Allegiance , that I refused the Engagement , ( which I desire may be noted ) although the Commissioners about it , sate in the same Town where I lived , and yet do . And in my publick Sermons in the Lecture * * At Alesb . Com. Bucks. near where I live , I concealed not my spirit . Neither have any other in these parts had , for the time above specified , any other conceptions of me . But the greatest demonstration of all was , that Anno 1659. when , God is witsness , I did not know , nor could foresee , any present ground to bel●eve , Note . that I should live to see any change of the Government that then was ; I published the sum and heads of these Retractations ( as was noted above , and as they are in the next Chapter of this Treatise ) for the discharge of my consciene ( though I knew it hazardous to my outward condition ) whether I liv'd or dy'd . And I took , and do take great comfort in it , and humbly bless God for the putting it into my heart , and giving me opportunity to perfect and publish it , And necessitating me thereunto , by that contest about Baptism , and the printing thereof , In which also , I hope , and have heard , that there hath been some service performed to the Church . Yea , at the publishing of this now , I am not without manifold fears ; so great sins committed against God , and so great animosities among men , Matth. 12. that it threatens this Kingdom ( divided against it self , and in great measure from God ) the danger of not standing . And I may come to answer for what I now write . 2 Cor. 12. But the Lord perfect his power in my weakness , and he grant , that the godly sorrow which he hath effected in my heart , 2 Cor. 7. in the resentment of the premises , and which hath wrought this repentance , may never be repented of ; nor that there ever be cause that I retract these retractations , Amen . Yea , there may be those , who having lost me , may , by some artifice , effect , that I shall lose those whom they think I now intend to win ; that so , being by both deserted , I might be ruined . But God , who sees their plots , and my plainness in this affair , will , I hope , disappoint them . But if he shall , for his glory , and my further mortification , permit them , I hope my suffering shall be like that of Mephibosheth , ( for even David may be abused ) by a treacherous Ziba for my Loyalty , 2 Sam. 19.27 . 1 King . 2. not like that of Shimei for my Apostacy . And that I shall never prove either * * Qui Sacr. libros tradebanc● ethnicis . Traditor or Proditor , false to this Church , or faithless to my Country . Quia qui in pace , militibus suis futuram praenunciat pugn●m , dabit militantibus in congressione vict●riam . Because he that hath warned his Souldiers of the approaching Battel , Cypr. Epist. 2. l. 1. will also in the conflict assist to victory . And , I may give them this taste of my spirit , and his grace , That whereas upon his Majesties return ( by prayer ) I was often importuned to ask , and assured to have ; I wiling●y let slip the season , that I might evidence I did not follow Christ for the L●eaves , nor the King for a Living . As also , that I might by the publishing this , ( being not onely my retractation , but confession also of my faith ) clearly be known , and so no error personae , or ignorantia facti , be complained of afterward . Besides , Providence hath so disposed in outward matters , that I may in the state I am , perhaps not uncomfortably subsist without much addition .

Sect. 6. Proof , that the Author went no further .

Now for close and confirmation , that my lapse was not so exorbitant ( through the mercy of God ) as to my principles , in either of the former causes , I shall subjoyn a passage touching each out of those my actings , which were most eminent in these particulars ; and first for the War . Serm. on Judg 5.23 . Jun 19 1642. at Trin. Ch. in Camb. Prov. 19. In that Discourse wherein I gave Answer in the University unto Dr. Feams Book , at its first appearance , there are these words . Object. 3. But the King forbids this help , ( viz. by the War ) and commands the contrary : Now where the word of a King is , there is power , and his wrath is as the roaring of a Lion . Eccles. 8. Ibid. And I counsel thee , obey the Kings commandment , and that because of the Oath of God . vers. 4. Rom. 13. And who shall say to the King , What dost thou ? And , He that resists , resists the Ordinance of God , &c. Answ. We are not to take notice of the Kings commands as they look upon the publick , but by his Laws , which are his deliberate will — and by those whom the Law hath appointed interpreters of it . And then indeed , when a King comes in his Laws , he is more than a man , for he is the Minister of God , and whosoever resists , resists the Ordinance of God , and he that resists shall receive to himself damnation . Object , 4. But the King saith , He proceeded according to Law ; who shall judge ? Resp. The same body rightly gathered , that made the Law , i. e. the Common-wealth can best judge of its own meaning . And seeing Law is not declared by the King but in his Courts , and the higher Court being that of Parliament , we are to rest in their declaration , unless we see manifestly to the contrary . By which passage it doth appear , that there was this especially that did misguide me , viz. The misapplication of some true principles . First , That the Law of Nature allowing self-preservation to a Nation as well as a Man ; it might be endeavoured in case of necessity , as to particular Laws , illegally . Which is untrue ; Rom. 3. for , We must not do evil that good may come thereof . Secondly , That the King being always to be obey'd in his Laws declared in his Courts , and the Parliament being the highest Court ; therefore what the two H. H. did declare to be Law , was so ; wherein there was a doubble mistake . 1. That the two Houses were the Parliament in exclusion of , and opposition to the King , ( that I say not a lesser part , for number of Lords and Commons ; though enough in formality of Law . ) 2. That it was Law which they declared to be so , See the Declaration of 2 H. H. Novemb. 2. 1642. in answer to that of the Kings , May 26. pag. 22. though no Law was shewed , but a sentence out of Bracton , who wrote in Hen. 3. in the time of the Barons Wars , and who in another place hath the clean contrary , as shall appear ; and it may be a sentence or two out of some other private Lawyer , against the constant sentence of Lawyers , and the known practice of the Law and Parliaments . This for the War ; that I might shew , that Law , the Authority of Parliament mistaken , and no private headiness , did transport me . Next , for Independency : In the Tract I published on that Argument , Vindiciae Catholicae cap. 1. p. 3. there is this passage , Now the scope of this Treatise is , not to unfasten the ground of all Church-combination , and to lay a foundation for absolute Independency . The conveniency , and sometime , the necessity of Classes and Synods for direction and determination , and that by Divine Authority , is freely acknowledged , ( though no with power properly Juridical ) yea , I add , that Episcopacy it self was , and might be maintained , as also Presbytery ( if confined to a particular Church , and not subjected to Superior Ecclesiastical power , which was the most antient way of it ) might both consist together in a particular one . Again , The violation of Parochial limits , oft-times manifestly prejudicial to edification — yet am not I for the drawing of any godly , able , pag. 69. and faithful Ministers people from him , who is for the substance of Reformation , though with many defects in lesser things . Again , But this is not their ( my own and some others ) opinion , pag. 79. that it is essentially requisite to the being of a visible Church , that it meet in one place ; they hold it ( de benè esse ) for conveniency , not absolutely necessary . From which passages it is evident , first ; That not such an Independency as some practised was pleaded for ; but such as might agree , not with Presbytery onely , but with Episcopacy ; and not onely with a Parochial Church , or the Church of a City , but such as might agree with a Nation also . As indeed the Church of England , and other National Churches , are independent as to right of Jurisdiction , from all other Churches . There being no such thing in re , as an universal Visible governing Church ( as I have , I think , evinced in the Treatise above mentioned ) but every expression in that passage I own not . But to conclude , I repeat that of Bucer : Habet jam — quicunque haec legent , ut ìn contentionem — pertractus sim , in eâ me gesserim , & ab eâ Domini ope , ereptus sim ; quaeque ratio sit consilii mei , quae causae , quod retractare in animum induxi . Thus have you ( as saith mine Author ) how I was drawn into this contestment ; how I behaved my self in it ; and how , by the mercy of God , I have been delivered out of it ; upon what grounds also and reasons I thought fit to retract .

[ The Chapter following was published in May 1659. verbatim ( in the entrance of a Book written by the Author in defence of Infant-Baptism , entituled , The Pastor and the Clerk * ; when there was neither appearance abroad , nor apprehension in his own thoughts , of that change of publick affairs which Providence hath effected since ) with this Inscription , A Retractation , or Recalling , &c. ]

CHAP. III. What the Author doth retract , both in General and in Particular .

1. THere having hapned two very great alterations in the body of this Nation , the one in the Church , the other in the Common-weal ; and my self having been not onely involved and active in them publickly , but also in print engaged my self for the defence of both : And having , since that , had my work brought to be tried by the fire of what sort it was , and perceiving it to be burnt , and my self to have suffered loss , yet saved ( through the mercy of God , and holding of the foundation ) yet so , as by fire , through afflictions without , and the spirit of conviction and bondage within : and having digested these considerations now about ten years , because ( nescit vox missa reverti ) a word past cannot be unspoken when we will ; being now also in age , beyond half a Century , ( the season of attaining to some prudence , as the wise have thought . Aristot . polit. lib. 7. cap. 16. ) And lastly , being now again to appear in publick , after some twelve years silence ; I thought it my duty to follow his example , who having spoken words that he understood not , Job 42.6 . did abhor himself , and repent in dust and ashes . Hieron . epist. 8. T. 4. Erasm . And his , who was contented rather to take shame before sinners on earth , than to be confounded before the holy Angels in heaven . And * * Irrideant me arrogantes & nondum salubriter prostrati , & elifi à te Deus meus ; Ego tamen confitear tibi dedicora mea , in laude tua . Aug. Conf. lib. 4. cap. 1. his also , who was willing to be derided of arrogant men , and such as were not savingly dejected and humbled , whilst he confessed his own sin unto Gods praise .

2. Having therefore been excited to consideration of causes , by that method which our great Master hath directed us to , viz. to discern the tree , Matth. 7.20 . and search the root by the proper fruits and effects of it ; I have found , as to my self , that I had indeed a zeal of God , but not according to knowledge ; and I do hereby retract and recall , repent of , and bewail whatsoever I have either spoken or written for the fomenting of the late unnatural divisions in the State and Church . And particularly . What I have said of the one in a Sermon before the House of Commons , Febr. 22. Anno 1642. 1. The sole path to a sound peace . 2. Vindiciae Catholicae . as also what I have disputed for the other in a book , entituled , Vindiciae Catholicae , in Answer to Mr. Hudson's Essence of the visible Church . Although I do not hereby declare my self for his opinion . This Book was published Anno 1647.

3. My Engagement hereunto is , that having done more in the former than my spirit can now own ; and knowing , Aug. Ep. 7. that he loves himself too perversly that is willing another should still erre , that his own wandring should remain undiscerned ; I thought it my part to acknowledge where I have been mistaken , Quanto enim meliùs & utiliùs , ubi ipse erravit , alii non errent , quorum admonitu erroris careat . Quod si noluerit , saltem comites erroris non habeat id . Ibid. to those that have erred by me , that they may either return with me , or have no longer a companion of me .

4. My encouragement is , the promise of him who cannot lie , namely ; that he who confesseth his sin , Prov. 28.13 . and forsaketh it , shall find mercy . And the prudence and piety of his Spouse , and my indulgent Mother ; Gal. 6.1 . who if any man be overtaken in a fault , is ready to restore such an one in the spirit of meekness ; 2 Cor. 2.7.10 . To forgive also in the person of Christ , and confirm her love toward such with tenderness .

5. And my suit unto her is , ( in all humility of mind ) that she would strive together in prayer unto God for me , Rom. 15.30 . Phil. 1.6 . that he that hath wrought this good work in me , would stablish , strengthen me , and perfect it until the day of Christ .

6. My scope in this is not to prescribe or define unto other men , but to discharge my own soul . Neither to gratifie any persons or partie , farther than they approve themselves unto God . Not to make way for any thing unto my self , but peace with God and my own spirit ; as also with those who call upon God with a pure heart , Jer. 45.4 , 5. ( in other things having perhaps , more uncomfortable aspects of future issues , than to expect much setling ) . Neither is my scope to imply , that there was nothing in the State or Church that needed Reformation ; but to signifie onely , that the Physick my stomach could not bear , whatsoever purging might be needful .

Caution . 7. By the premises I would not be thought , either so void of Ingenuity or Religion , as not to acknowledge , that I do enjoy both the exercise of my Ministery , ( an unspeakable liberty * * Ejusque praedicationis plena libertas , tantum est bonum , ut nullius vel lingua dicendo , vel mens cogitando satis assequatur . Tremel . prefat. dedic . ad R. Eliz. prefix . ante suam Syr. T. version . ) and the maintenance of my family thereby , through the favour of the persons late in power , both Civil and Ecclesiastical . Besides considerable engagements from certain others , different in their opinion from my self in these affairs . All which I resent with gratitude and observance , yea , and with prayer also .

8. If it be objected , that I build again the things that I have destroyed , I grant it freely ; but add withal , that whosoever destroys ( so in the Margin ) the Temple of God , 1 Cor. 3.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and endeavours not to build it up again , him shall God destroy . RoM. 13. As the resisting of the Ordinance of God in the Civil State , procures to a mans self condemnation .

9. Finally , What is here but briefly and jejunely touched , may ( if God permit ) be more fully opened in convenient season . John Ellis .

Thus far was then published ]

Touching the two former Tractates , Vindiciae Catholicae ; or , The Rights of particular Christian Churches asserted , in Answer to Mr. Hudson . I may add this caution . That for substance they are both of them Orthodox and useful , and such in the composing whereof , industry was used somewhat more than ordinary . A few passages at the latter end of the Sermon , in reference of the defence of the War against the King , I do here retract . And though I suppose I have evinced in the other Tractate , that there is no Catholick or universal visible Governing Church , and so laid ground for the Independency of the Church of England , and other National Christian Churches ; yet that new practised Independency , beginning at Separation , and collecting themselves thence into small bodies , and afterward assuming a right of non-subjection to any Juridical Superior Power Ecclesiastical ; I do also recal by these presents , and retract .

CHAP. IV. The Causes of the Authors falling ; and first , the Negative , and such as were not .

AS in the Creation , Gen. 1. Negations did precede the formation of things , darkness before light , and emptiness before repletion ; And as in Procreation , privation goeth before ; So the Apostle writing to the Churches , 1 Thess. 2.3 . begins at Negatives , and what were not the causes of his preaching : Our exhortation ( saith he ) was not of deceit nor guile . Give me leave therefore to imitate both Nature and Religion here , and to represent what were not the motives of my falling . Lest any man should think , that corrupt designments , either in respect of persons or of things , have tempted me . And first , for persons , both those I have departed from , as also those I now adhere unto . No personal offence at the one , or flattering notion of the other , have at all provok'd me . Neither despair of gaining by those now gone ; nor hope of vintage by these rising Luminaries , do attract or draw me . For I do not now begin my Retractations ; having then published them ( as we saw above ) when neither clowd from heaven , nor vapour from the earth , did seem to promise any shower of blessing . When neither Sun , nor Moon , nor Star appeared , but all hope that we should be saved was even vanished .

Sect. 1. Neither distaste of , nor affection unto persons .

And first , for persons . To which I shall the rather speak ; because there is danger of falling into Scylla , whilst we would avoid Charybdis ; and that a * * Matth. 23.18 . Proselyte may by Pharisaism and hypocrisie ; become two-fold more the child of hell than he was by profaneness . Therefore that I may not seem to commit the same error against some now , that was admitted against others before ; I shall represent my spirit and opinion touching persons of the side I have deserted ; and then of those , whom in these cases I return unto . Matth. 5. 1 Pet. 2.17 . Gal. 6. First , We are obliged to love and honor all men , though especially the houshold of faith . St. Austin not onely styles the persons he wrote against , or had departed from , sometimes * * Dominis praedicalibus & dilectissimis fratribus medaurensib . ep. 42. Dilect●ssimo fratri vinientio epist. 48. honored , or reverend , or beloved brethren ; but also expresses his 'spirit toward them , which I desire may be mine also , in reference unto those I have now reflected on . Illi in vos saeviant , qui nesciunt cum quo labore , verum inveniatur , & quam difficile caveantur errores . Illi in vos saeviant , qui nesciunt quàm rarum & arduum sit , carnalia phantasmata , piae mentis serenitare superare . Illi in vos saeviant , qui nesciunt cum quantâ difficultate sanatur oculus interioris hominis ut possit intueri solem — Illi in vos saeviant , qui nesciunt , quibus suspiriis & gemitibus fiat , ut ex quantacunque parte possit intelligi Deus . Aug. contr. epist. q. voc. Fundam . cap. 2. Pastrento , illi in vos saeviant , qui nullo tali errore decepti sunt , quali vos deceptos vident . Ego saevire in vos omnino non possunt ; quos sicut meipsum illo tempore ; ita nunc debeo sustinere ; & tanta patientiâ vobiscum agere , quantae mecum egerunt proximi mei , cum in vestro dogmate caecus errarem . Let them ( saith he ) rage against you , who do not know with what labour truth is found , 1. The difficulty of Truth . and how difficult it is to avoid errors . Let them rage against you , who know not how rare and hard a thing it is , to scatter fleshly fancies by the light of a pious heart . Let them rage against you , who understand not how choice a thing it is so to cure the eye of the inward man , that it may be able to behold the Sun . Let them rage against you , who know not with what sighs and groans it is effected , that even the back-parts of God may be known . Lastly , Let them rage against you , who have not been deceived with any such error , as they see you to be deceived with . For my self , I can by no means be violent against you , ( he means their persons , and the persons of those , that were not turbulent ) whom I ought now to bear , as I did then my self ; and to deal with you in the same degree of patience , that my friends did with me , when I blindly wandred in your opinions .

2. Besides , the persons and worth of some , 2. The worth , and unworthiness of persons on both sides . R. Hooker presat . ad Pol. Eccles. n. 2. from whom I now decline , challengeth all due respect , and some of those , whom I now adhere unto as little . We should be injurious to vertue it self , saith Mr. Hooker , if we did derogate from them , whom their industry hath made great . Bucer acknowledgeth both the usefulness of the labours even of the very Heathens toward Religion , and highly predicates the Religion and piety of some of them . Neminem verò offendat , Bucer in Joh. 4.31 . &c. quòd & Philosophorum laborem profuisse ad Evangelium puto : omnis enim veritas à Deo est , & veritas sanè plurima in scriptis Philosophorum & Poetarum legitur . Jam quantulumcumque id fuerit , quod de veritate Philosophi tradiderunt , ad Deum certè animos hominum attraxerunt , eosque ad Evangelium praepararunt — sed quid opus est verbis ? Qui vel non in Cicerone , Cicero . miram Dei solidaeque pietatis cognitionem agnoscit , eum necesse est ignorare , quid sit & Deus & pietas . Let no man ( saith he ) be offended , that I judge the labours of the Philosophers to have been useful unto the Gospel , for all truth is of God ; and verily there are many truths in the writings of the Philosophers and of the Poets . Now how little soever it were of truth that they delivered , surely it drew the minds of men unto God , and by that , did prepare them unto the Gospel — But what need words ? he that doth not acknowledge even in Cicero a wonderful knowledge of God , and of sound ( he meaneth serious , not saving ) piety ; it must needs be , that he knoweth neither what God nor piety means . Thus far he . St. Paul himself gives testimony to some of the Heathen Poets , Ti● . 1. and calls one of them a kind of Prophet , and also a true witness ; and gives a high Elogy of zeal to the Jews and Pharisees , Rom. 10.2 . even then whilst he writes against them . St. Austin ( in that notable Directory of his for the study of Divinity , Austin 's Directory . namely , his Books de Doctrina Christiana ) commends a Book of one of his Adversaries , and an Heretick ( containing certain Rules for the understanding of the Scripture ) unto the reading of his hearers , and inserts much of it into his own Tractate , and calls it , Elaboratum & utile opus , De doctr. Chr. lib. 3. cap. 30. an elaborate and useful work , Quod ideo dicendum putavi , ut liber ipse legatur à studiosis , quia plurimùm adjuvat ad intelligendus scripturas . Which I therefore say ( saith he ) that the Book it self may be read by the studious , for it very much helpeth to the understanding of the Scripture . Our Lord and Saviour by his own example hath instructed us , upon just occasion , to declare our selves very freely against the vanities that be in men , whether vice or error ; and yet to exosculate and kiss their vertues , as 't is said himself did , He loved , or as * * Casaubon . in Marc. 10.21 . ex Origine . some read it , he kissed the young man , for the good things that he saw in him ; and yet inveighed against his covetousness . So did our Saviour acknowledge what was commendable in those Churches , whose Candlesticks , Rev. 2.2 , 3 4 , 5. for the things he had against them , he was ready to remove ; yea , in that Church which he was ready to spew out of his mouth , Laodicea , chap. 3.16 . for 't is said , He loved it . According to this , our late Soveraign , speaking of some Ministers , against whom , about the late contests in Church and State , he had conceived some displeasure , yet saith of them : Whom I respect for that worth and piety which may be in them . Eicon Basilic . Medit. 24. Finally , My opinion of the persons of many of those whom I have left , and of those whom I now cleave unto , both in the Civil and Ecclesiastical affair ; I shall represent in the words of one in repute with the best of both parties . Who having effectually , and with full acrimony , written in a certain point , against the Papists , concludes thus ; Neque sic mihi succenseant viri inter Papistas probi , honesti , honorati . Non enim in ipsos , Zanchi . de divortiis , lib. 2. in ipso sine . sed in ipsorum haec à me scribuntur religionem , propter qùam unam religionem fit , ut ill neque fratres à nobis appellari possint — Cùm interim non diffitear , nec diffiteri possim , illorum permultos maximis dignos esse laudibus ; quòd Dei sint timentes , quòd aequitalis studiosi , quòd honesti , quòd denique variis virtutibus ornati : sicut contra inter nostros quam plurimos esse minimè negamus ; qui hac tantum de causâ inter fratres censeantur ; quòd eandem Christi puram religionem nobiscum profiteantur . Cum alioqui , nihil minus revera sint quàm fratres , propter innumerabilia , quibus scatent vitia . But let not any worthy , honest , and honorable Papist ( saith he ) be offended with me ; for what I have written is not against them , but against their opinions in Religion . For which cause of Religion alone it is , that we cannot call them Brethren ( he means in a strict consideration ) whereas in the mean time I do not den● , nor indeed can do ; but that there are very many of them worthy of the highest commendations ; as being men fearing God , studious of equity , just men , and , in a word , adorn'd with many vertues . Whereas on the contrary , we cannot deny at all , but that there are exceeding many of ours , whom for this onely cause we acknowledge for brethren : because they profess the same pure Religion of Christ with us . Whereas otherwise , they are nothing less than brethren , by reason of the innumerable vices wherewith they even swarm . Thus far he .

3. Personal Engagements . 3. But unto the personal worth , and useful labours of some , whom I recede from ; my own private engagements oblige me unto acknowledgment . Austin doth confess , that he obtained a place of employment and subsistence by the favour of the Manichees , even then , when he desired to be freed from them ; which was in part my own condition : Aug. confess . lib. 5. cap. 13. Ego ipse ambivi per eosdem ipsos Manichaeos vanitatibus ebrios , quibus ut carerem ibam . I endeavoured to obtain the place ( saith he ) by those same persons , that were drunken with the errors of the Manichees , and I went , that I might be delivered from them . ibid. Et veni Mediolanum ad Ambrosium — Ad eum autem ducebar abs te nesciens , ut per eum ad te sciens ducerer . And so I came to Millan unto Ambrose , unto whom I was brought by thee , unwitting to my self ; that by him , I might be brought to thee ( O God ) on better knowledge . ibid. — appropinquabam sensim & nescivi . I did thereby draw near unto thee by degrees , and knew it not . The like hapned to my self also . For the absence from those wanderers , and the privacy of the Country , and the urgences of the affairs of the place , Note . together with the unfaithfulness of those who failed in their engagement ( to do all offices for me in the Church affair but preaching ) occasioned me , that , as I was awakened before in the Civil affair ; and wambled also in that of the Ecclesiastical : upon farther consideration , reading , and prayer ; God let me hear a voice behind me , Isa. 30. saying : ' This is the way , walk in it . So that though , through the desertion of those , who should have assisted me ( and promised so to do ) I have been considerably detrimented in my 〈◊〉 condition , by the place they commended me unto ; Col. 3. 2 Cor. 4. yet by this means my inward man , in true knowledge , as the Apostle speaks , hath been renewed day by day . What hand God will lead us home by is in his disposing ; sometimes by our own wandrings and sins ; as Onesimus was brought to Paul , Philem. and my self to the opportunity of light by those , who were themselves in darkness . But yet we must remember ; Thou shalt not abhor an Edomite , for he is thy brother ; thou shalt not abhor an Egyptian , Deut. 23.7 . because thou wast a stranger in his land . From whence we learn , That differences in Religion , must not obliterate the duty we owe to our natural or civil relations , and such as have done us good , although by accident . This as to persons .

SECT. 2. Nor hope of outward things .

2. NExt for things , and advantage worldly . I may usurp here , and I hope truly , that expression of the Apostle above mentioned : Our exhortation was not of deceipt , nor of uncleanness , nor of guile ; 1 Thess. 2.3 . I may adde , ' nor of gain , nor of vain-glory . For I coveted no mans silver , nor gold , nor apparel ; But so spake , not as pleasing men but God , who trieth our hearts . Neither at any time designed we flattering words , nor a cloak of covetousness , God is witness , yea , and man also . For I neither endevoured nor received , though offered , ( as some things were ) any thing material all that time , either of advance or advantage ; but was then , Note . and am since , in much worse condition , than I was before I engaged that way , and then those who did that party far less service . And this one thing may , I hope , excuse me , though not à toto and wholly , yet à tanto and in part . Seeing our Lord himself makes it a note of an honest and true meaning person , Joh. 7.18 . viz. that he seeks not his own honor or advantage , but of him that sends him . This title of integrity and of an honest man , I had the honor in my younger time , to receive from * * Dr. George Abbot , and Dr. William Laud , L. L. Archbishops of Canterbury . two Witnesses , that were prime and Primate , in their rank , of this whole Nation , and upon that account was preferred by them both . Now , Principibus placuisse viris , &c. 'T is not the least of commendations , that We please such men as are both good and great . And it were better for me doubtless to die , than to make either the opinion of such persons , 1 Cor. 9.15 . or my own glorying on this behalf really void . For this is my comfort , the testimony of a good conscience , 2 Cor. 7.12 . that in godly sincerity I have had my conversation in the world , and more abundantly in both these affairs , wherein I hazarded all that was dear unto me . ' I am become a fool in glorying , but the occasion hath constrained me . 2 Cor. 12.11 . Yet because not he that commendeth himself is approved , but whom the Lord commendeth . 1 Cor. 4.4 . And though I know nothing by my self ( as to any evil intendment ) yet am I not thereby justified , 1 Joh. 3.20 . because God is greater than our hearts , and knoweth all things in them , better than we do our selves . Psal. 143.2 . Enter not therefore into judgment with thy servant , O Lord , for in thy sight shall no man living be justified . I conclude these negative causes with that memorable profession of Mr. Ridley , In his Answer to the Q. Commissioners , April 2. 1554. Bishop and Martyr , touching the change of his judgment from Popery unto the Protestant Religion ; Albeit ( saith he ) plainly to confess unto you the truth , in these things which ye now demand of me , I have thought otherwise in times past than now I do ; yet God I call to record upon my soul , I lie not , I have not altered my judgment as now it is , either by constraint of any man or laws , either for the dread of any danger of this world , or for any hope of commodity ; but onely for the love of the truth revealed unto me by the grace of God , as I am undoubtedly perswaded , in his holy Word , and in the reading of the antient faithful Fathers . Thus far he . And the same is my profession before the same Person , and with the same solemnity that he appeal'd unto , and used therein . The Negative causes are ended .

CHAP. V. The causes positive , and the occasions of the Authours sliding : and first in general .

SECT. I. God Almighty .

BUT because , Scire , est per causam cognoscere ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anal. l. 1. c. 2. We doe then know , when we see the reasons and originals of things ; those , of my falling , I shall next design . They are colligible both from the dimensions and Vbi's : upward , viz. and downward , outward and inward . God Almighty , though he tempteth no man , either by infusion of evil , or for evil ends ; yet our prayer against it , from him , doth imply that , he doth sometimes , and that justly , lead into temptation . Hence that of the Father , Aug. Confess . l. 1. c. 2. Bona mea instituta tua sunt & dona tua ; mala mea delicta mea sunt & judicia tua , i. e. What is good in me , is of thine appointment and donation ; what is evil , is of my sin and thy judgment . For though the Tempter be not wanting , and , ipse diabolus suam quidem habet cupiditatem nocendi ; facultatem non nisi quae datur , vel ad subvertenda ac perdenda vasa irae , Aug. de Genes. ad lit . lib. 11. cap. 12. vel ad humilianda sive probanda vasa misericordiae : The Devil ( as saith Saint Austine ) hath indeed a desire to do mischief , but power he hath none , but what is given him ; either for the overthrow and destruction of the vessels of wrath ; or the humiliation and triall , of the vessels of mercy . And this God doth for gracious purposes . As first , for conviction , Eccles. 3.18 . that men may know themselves to be but beasts , as the Wise-man speaks . Next for correction and humiliation . God shaketh us , that the soyl may come up , we may see it and be ashamed . He draweth out our corruptions by tentations , Deut. 8.2 . to humble and to trie what is in the heart : Where , we have them both together . And severally , 2 Chron. 33.31 . first for discovery . God left him ( saith the Text of Hezekiah ) to know ( or make known ) all that was in his heart . Next for humiliation hereby . It is said of him ( in the same place ) that Hezekiah humbled himself , vers. 26. after that his heart was lifted up . So true is that , Aug. de Civit. Dei . lib. 14. cap. 13. Audeo dicere , superbis esse utile cadere in aliquod apertum manifestumque peccatum , unde sibi displiceant , qui jam sibi placendo ceciderant . — Hoc dicit sacer Psalmus , Imple facies eorum ignominia ut quaerant nomen tuum Domine , Note . &c. I dare be bold to speak it ( saith he ) that it is good for high and conceited men , to fall into some open and apparent sin ; that thence they may come to dislike themselves a little ; who by being over pleased with themselves , fell into transgression . And this is it , which the holy Psalm saith , Fill their faces with shame , Psal. 83.16 . that they may seek thy Name , O Lord , &c.

SECT. 2. Satan .

2. AGain , although Satan , the first sinner , is virtually in every sin ; yet more specially in those formally he is ; which in their Idea and nature , do imitate his original . viz. Apostacy from , and rebellion against God and good order , both in the Church and in the Common-wealth . Ephes. 6. Joh. 8. For these are more properly spiritual wickednesses in high places , and those real lies against the truth , whereof he is the genuine father . Though the seed of all sin be in us , yet the heat that excites it , and the moisture that foments it , and the midwifry that brings it forth , in great evils , is more formally from Sathan . And where there is remarkable miscarriage of the understanding , or eminent pravity of the will . Seldom is it , in such great lapses , and , as it w●re , Matth. 4. from the pinacle of the Temple ; but that his hand is in it , who would have cast our Lord and Saviour thence first . Satan tempted David to number the people . And , 2 Chron. 24. Joh. 13. Act. 5. 1 Cor. 7. Satan having now put into the heart of Judas to betray him . And , Why hath Satan filled thy heart to lie to the holy Ghost ? Again , Lest Satan tempt you for your incontinency . Hence in great civil crimes among our selves , the form of Indictment runs , That such an one moved by the instigation of the Devil , &c. committed this or that . Quommodo Deus Pater genuit filium veritatem , Aug. sic diabolus lapsus , genuit quasi filium mendacium . As God ( saith he ) the Father begat the Son , who is Truth ; so Satan being fallen , hath begotten , as it were , his son also , which is Falshood , for he is a lyer , Matth. 13. and the father of it . The enemy then that sows these Tares is the devil .

SECT. 3. Outward Causes .

THe outward causes of my wandring , were answerable unto all the points of Latitude , before me , behind me , on the right hand , and on the left . First , 1. Before . Before me ; the seeming fairness of the way , and the appearing straitness of the steps , of those who walked in it . And indeed , had the one been such as the Map described ; and the other such as those , who went out of Hierusalem in the simplicity of their hearts , 2 Sam. 15.11 . ( though to as ill an action ) or those that at the first were such , had they continued so ; it might have been a temptation still , as it was then ( malle errare cum Platone ) to choose , Cic. namely , almost to wander with so good company , rather than to keep path with other men . 2. Behind . Again , Behind me . The dark , rugged , and new-cast ways , that some iron-shod cattel had both marred and stumbled in . Who seem'd to verifie that ; Q Curtius , l. 8. non longè ab initio . Male humanis ingeniis natura ( he should have said corrupta ) consuluit , quòd plerunque non futura , sed transacta perpendimus . That is , Nature , in some men , hath set their wits awry , in that , for the most part , they weigh not their future , but their by-past actions . Now the former seemed to decline those paths . Again , on the right-hand : 3. On the right hand . The success afterward of the one , Providence it self seeming to pronounce for them , and that after solemn appeal thereunto of both sides . And on the left-hand , 4. On the left . the dysasters and calamities of the other ; See the several Declarations of the Lords and Commons , especially the Speeches of Mr. Cromwel to both H. H. representing it as fatal to all that espoused that Cause and Party . wherein I forgat * * Eccles. 7.17 . Isa. 8.10 . Ezek. 14.4 , 5. that , There is a just man that perisheth in his righteousness , and there is a wicked man that prolongeth his days in his iniquity . That when we are directed to the Law and to the Testimony ; if we come before God with an idol , and appeal of another designment in our hearts ; the Lord may answer according to our own hearts . And lastly , that sometimes * * His Majesties Letter to Gen. Monk from Breda , Apr. 4. 1660. Eccles. 5.12 , 13. 5. Other Appendixes . God hath encreased the confusion , by giving 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 . 'T is not therefore always true , Victrix causa Deo placuit ; for , ' I have seen riches kept for the hurt of the owner , saith Solomon . And , He begetteth a son , and there is nothing in his hand .

5. Add hereunto , Engagements of acquaintance and otherwise , unto persons of that party , and such appendixes . Which like smaller Rillets to the Stream , though the wheel would have gone without them , yet did quicken and accellerate the motion .

SECT. 4. Inward Causes .

4. BUt when all is said , that will be found true , Every man when he is tempted , Jam. 1. is drawn away of his own concupiscence and enticed ; for God , he tempteth no man properly . And as touching Satan , he indeed filled the heart of Ananias to lie to the holy Ghost , Act. 5. but the fault is laid on the man himself , Why hath Satan filled thine heart ? And for motives from without , whether things or men , it excused neither Judas nor the Jews ; Act. 4. Joh. 13.1 . that Gods counsel , Satans motion , Cesars terror , and other things concurred unto Christs betraying . The reason is , because Gods decree of events , constreins no mans will , nor prompts his reason , to use unlawful means . Job 13.7 . Jam. 4. 1 Joh. 5. He does not need our lie or sin . The devil , if we resist him , will flee from us . And if we have faith and grace within , we shall overcome the world without .

SECT. V. More particular Causes , but common to both Controversies .

BUt to come unto particulars . And though several might here be named , yet a few shall serve , and such as tend most to admonition . And first , that which the Apostle makes first in these kind of lapses . 1 Ungroundedness . 2. Conceitedness . A young Scholar ( as Mr. Tindal reads it ) whether in years or judgment , if he be in the Ministery , will be apt ( to a second fault , 1 Tim. 3.6 . namely ) to be puffed up , and so fall into the snare and condemnation of the devil , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( that is , into his sin , to wit , of Apostasie , and sedition against God and his Church ) as the Apostle hath it . And again , in the same Epistle , chap. 6.4 . speaking of an Heterodox Teacher , he puts them both together in one word , ( for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will bear both ) and says , So in the Margin . He is a fool , and proud , or proud , knowing nothing . Now we know , pride goes before a fall , Prov. 16.18 . and objects us unto temptation and opinions . Quis his pollicitationibus non alliceretur ; praesertim adolescentis animus cupidus veri , Aug. de Utilitate credendi , cap. 1. etiam nonnullorum in Scholâ doctorum hominum disputationibus superbus & garulus , qualem me tunc illi invenerunt ? Who would not have been perswaded by their promises ? especially the mind of a young man thirsty for truth ; and by the disputations of some men learned in the Schools , made proud and prating ; such a one , as they then found me to be , saith St. Austin . I refuse not so great a president . If objects then unto temptations of opinions , and that in Gods just judgment ( for He resists the proud . Jam. 4. ) And in his great mercy : Aug. de Civit. lib. 14. cap. 13. Salubriùs enim Petrus sibi displicuit quando flevit , quàm sibi placuit , quando presumsit — For Peter ( saith he ) was more savingly displeased with himself when he wept , then when he was pleasing to himself and presumed , R. Hook . Sermon of Pride , near the end . &c. And if the blessed Apostle did need the corrosive of sharp and bitter strokes , lest his heart should swell , with too great abundance of heavenly Revelations ; 2 Cor. 12. Surely upon us , whatsoever God in this world doth , or shall inflict ; it cannot seem more than our pride doth exact , not onely by way of revenge , but of remedy . Saith a learned and good man . Hence that of the Father noted above , namely ; That it is good for high and conceited men to fall into some manifest sin , Aug. de Civit. l. 14. cap. 13. ut tu eis placeas quaerentibus nomen tuum , qui sibi placuerant quaerendo suum : That thou maist please them when they seek thy Name , who pleased themselves in seeking of their own .

3. Neglect of Reading . 3. Hence the neglect of using such helps , and following such directions , as in the improvement whereof I might have been preserved . Negligence in study , 1. In general . and of the Ministry of the Word , must needs have had , like some ominous Constellation , a sinister influence here . The Ministery is onus etiam Angelicis humeris formidandum . 2 Cor. 2 16. A burden that the shoulder of an Angel may shake under . Of which the Apostle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ' For these things sufficient , what man is there ? for so the expression may be rendred . Hence that of the same Author to all of this profession , 1 Tim. 4.13 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which I mention in this form ; because they were so commended unto me in my younger years , by a learned , Mr. Sam. ward , sometime Preacher of Ipswich . religious and elegant man , In an Inscription written with his own hand on his works , ( works indeed , being elaborate pieces ) with the donation whereof he was pleased to befriend me . This for studies in the general . To come unto particulars . And first the study of the Scriptures ; of which , note what one spake , Homil. of the per●l of Idolatry , part 2. ( that was the best learned in them , of all antient Doctors saith the Church of England , as was noted above . ) Tanta est Christianorum profundit as literarum , ut — si eas solas ab ineunte pueritiâ , u●que ad decrepitam senectutem , maximo otio , summo studio , meliore ingenio conarer addiscere , in eis quotidie proficerem . Aug. epist. 3. Non quod ea quae necessaria sunt saluti , tanta in eis perveniatur difficultate ; sed cum quisque ibi fidem tenuerit , sine quâ piè recteque non vivitur ; tam multa , tamque multiplicibus mysteriorum umbraculis opaca , intelligenda proficientibus restat ; tantaque non solum in verbis , quibus ista dicta sunt ; verum etiam in rebus , quae intelligendae sunt , latet altitudo sapientiae ; ut annosissimis , acutissimis , Ecclus. 18.6 . flagrantissimis cupiditate discendi , hoc contingat , quod eadem Scriptura quodam loco habet ; cum consummaverit homo , tunc incipit . That is , So great is the depth of the Scripture , and Christian learning , that I might every day profit and gain more in them , though I should study them onely , and that from childhood even unto decrepit age ; with full leisure , earnest intention , and a better understanding than I have . Not that unto those things , which are necessary unto salvation , Austin's Caution . asscent is so difficult . But thus ; that after a man hath learned as much thence , as may enable him to believe , ( without which , we cannot live neither godly nor uprightly ) there remains so many things , so darkly involved in so many veils and mysteries , that are further to be understood by him that would go forward : And there lies hid so great a heighth of wisdom , not onely in the words wherein these things are uttered , but also in the things that are to be known : That this will befall the most antient , the most acute , and the most studious Reader , which the same Scripture saith in another place , viz. When a man hath ended , Austin explained . he must then begin . Where , by the way , let it not offend the Reader , that St. Austin calls the Book of Ecclesiasticus Scripture . Whereas , according to the Doctrine of the Church of England , it is none of it , but Apocrypha onely . For the Canon of Scripture was taken by him strictly and largely , as the * * Artic 6. of the sufficiency the Scriptures . learned note . When strictly ; he acknowledgeth , that there is no certain Authority but in the Books received in the Hebrew Canon , whereof this is none . * * Whitak . Controv . 1. Q. 1. cap. 4. & cap. 14. Adversus contradicentes , non tanta firmitate proferuntur , * * D. Civit. lib. 17. cap. 20. quae scripta non sunt in Canone Judaeorum . In tribus vero illis libris ( Proverbiis , Ecclesiaste , & Cantico Canticorum ) quos Salomonis esse constat , &c. Against Opponents , saith he , we cannot with so good security produce any thing , that is not written in the Hebrew Canon . But in those three Books , which it is certain are Solomon's , that is , Proverbs , Ecclesiastes , and the Song of Solomon , &c. But this occasionally . And so much for the study of the Scriptures .

Next . Touching the perusing of other good Authors 2. Other good Authors . also , that the neglect thereof , doth object unto error and seducement . I remember , that when Mr. William Sedgwick Will . Sedgwick . had fallen into that delirium touching the end of the world , to be terminated by such a day : After the time was some while passed , certain Ministers ( Independent ) meeting on other occasion , and among them my self ; discourse falling in concerning him . Mr. Bridge ( as I remember ) conceiving him to be obsessed ( a degree below possession ) by a spirit , ( communicated unto him by the * * A woman near Ely that put this conceit into his head . woman that possessed him with that delusion ) and his understanding thereby bowed down , as it were , ( a thing to be well observed : ) Mr. Sydr . Symson ( as rendring the cause of his lying open unto such temptations ) said : That Mr. Sedgwick had lived upon his fancy this seven years , and had neglected the reading of the Scripture and other good books . Touching other Books ; Note . a friend of his lying in his Study at Ely , and observing he made no use of his Library ; asked in mirth , to give him his Books , saying ; ' I see you make no use of them . He replyed ; ' They were good Introductions ; intimating , that he was now beyond them . And for the Scripture , my self having some discourse with him about his former mistakes , ( which then he Atheistically justified , saying ; There was no other end of the world but this ; just with Hymeneus and Philetus ; And that God had burnt up all corruptio● in him &c. ) And speech falling in about the Scripture , he said : 2 Tim. 2.17 , 18. He could have a glorious use of them , and he could be without them . Reading surely , as it doth enlarge our abilities . ( An tu existimas , aut suppetere nobis posse , Cic. pro. Archia . Poet. quod quotidie dicamus in tanta varietate rerum , nisi animos nostros doctrinâ excolamus . Canst thou think ( saith Tully ) that we can have material supply , to speak daily in such variety of matters , if we did not encrease our parts by study . ) So also it sharpneth our reasoning , to see both into words and things , even in Religion it self . Ut de sermone rectiùs judicemus , Melanchton praefat. in Hesiodum . & ut dogmata religionis enarrare & explicare , quoties hoc poscit publicus usus , possimus ; variè subigendum est ingenium , & omnibus disciplinis excolendum . That we may the better judge of the meaning of words , and be able also to open and explain the doctrine of Religion , so often as the Publick calls for it . The mind is to be tilled several ways , and furnished with all kind of learning , Psal. 119.98 , 99 , 100. saith Melanchton . Lastly , It fixeth our judgment . Hence David did not count it vanity to boast : Thou through thy commandements hast made me wiser than mine enemies , for they are ever with me . I have more understanding than all my teachers , for thy testimonies are my meditation . I understand more than the antients , because I keep thy precepts . Namely , I keep first , to the reading & considering of them . Hence the Apostle charges Timothy , not to live upon his own fancy ; 1 Tim. 4. but to give attendance to reading , to exhortation and doctrine , and to meditate on what he read . Yea , and himself also , as appears , had read all sorts of Authors , for he quotes the Greek Poets . So even when old , and , as himself saith , near his end , yet he gives order unto Timothy to bring him his Books and Parchments , 2 Tim. 4. in which perhaps his gatherings in his readings were . Aug. prolog. in lib. de doct. Christ . I conclude this point with that of the Father , finding such temptations in some of his time : Quod per hominem discendum est , sine superbia discat , & per quem docetur alius , sine superbia & sine invidia tradat quod accepit . Neque tentemus eum cui credimus , ne talibus inimici versutiis & perversitate decepti , ad ipsum quoque evangelium audiendum atque discendum nolimus ire in ecclesias — & expectemus rapi — caveamus tales tentationes superbissimas & periculosissimas , magisque cogitemus & ipsum Apostolum Paulum , licet divinâ & coelesti voce prostratum & instructum , ad hominem tamen missum — Quomodo enim verum esset , Templum Dei sanctum est , quod vos estis , si Deus de humano Templo responsa non redderet ? That which may be learned from man ( saith he ) let the Christian receive without pride ; and let him , by whom another is taught , deliver without pride , and without envy , what he hath received . Neither let us tempt him in whom we believe ; lest being deluded with such fine and nice conceits of the enemy , we at length come to refuse to go to Church , to hear the very Gospel it self , but wait till we are inspired . Let us take heed of such proud and perilous temptations ; Note . Quakers in Austins time . and rather consider that even the Apostle Paul himself , although dejected and instructed by Christs own voice from heaven ; was yet for all that sent unto man ( namely , Ananias , for further information . ) For how else should it be verified which is promised , ( viz. ) That the Temple of God is holy , 1 Cor. 3.16 . which Temple are ye ; if so be that God did not give forth Oracles out of this humane Sanctuary . Thus far he . And that for the second point , neglect of other Authors besides the Scripture .

Come we to the third defect in reading , 3. Controversies of the times neglected . viz. Not studying what might be said on both sides , And the controversies of the times neglected . I remember that Dr. Sibs ( a man * * Prov. 31. Dr. Sibbs St. Austin's seventh Tome useful in these times . whose works do praise him in the gate ) the then Master of our Colledge , on occasion of certain opinions started by some at that time amongst us ; commended unto me the reading of Austins seventh Tome . God preserved me from that infection ( although I lived for some time in a Holland-like aire ( from whence that wind blew ) and near that w ter which was conceived to exhale some such vapours ) without that Antidote . But had I read then all that Tome ; it had , with his blessing , secured me against Independency ; the one half of whose evil consists in Dona●●sm and Sep r●tion . Against which St. Austin in one half of that work strenuously disputes . Of one Tract whereof Bucer saith thus : Particularly Contr. Epist. Parmen. lib. 3. Is locus hac maximè tempestate nobis singulari diligentiâ legendus & perpendendus est . That is : That Treatise ( viz. St. Austins third Book against Parmenian ) is in these times especially to be read and pondered on , Bucer in Matth. 18.7 . with special industry . Thus of the third cause , neglect of Reading .

Now as the Beast , 4. Cause , Zeal unguided . Job 39.22 , 28. whose neck is cloath'd with thunder , as Job speaks , cannot stand still when he smells the Battel , and if he want his eyes must needs do mischief , so that zeal which I had of God , wanting the due conduct of knowledge ; did indeed precipitate as well as provoke me unto these actings . What the dire effects of these two in conjunction would prove , our Saviour before hand shews us , when he saith : that those who are acted by them , even then , when they persecute the Saints to death , Joh. 16.2 . shall think they do God service . The Apostle himself was an example of it ; who , before conversion , was exceedingly mad against the Saints , Act. 26.11 . and persecuted them even unto strange cities . And after him his Schollar Austin ( * * St. Austin studied Paul especially . for St. Paul's writings at first he chiefly studied ) acknowledgeth his unguided zeal , * * Itaque avidissimè arripui venerabilem stylum Spiritus tui & prae caeteris Apost. Paulum . Aug. confess . lib. 7. cap. 21. and the pernicious effects of it . Omnia illa figmenta & quaesivi curiosè , & attente audivi , & temerè credidi , & instanter quibus potui , persuasi , & adversus alios pertinaciter animoseque defendi . S. Aug. contr. Epist. quam vocant Fundamenti , cap. 3. All those fancies ( saith he ) I sought after curiously , and heard them diligently , and believed them rashly , and perswaded them to whom I could earnestly , against others I defended them with pertinacy and passion . Thus he of himself , whilst an heretical and schismatical Manichee .

5. Cause , Idolizing some persons . 5. St. Paul , a man as full of charity as of faith , yet did with great prudence labour to take off from the Churches , the too great opinion they had conceived of some persons . Nay , he spares not his friend Apollos , nor himself neither . What is Paul ( saith he ) or what is Apollos , but the Ministers by whom ye believed ? 1 Cor. 3.5 . That they might learn in them not to think of others above that which is written . chap. 4.6 . Their idolizing of some , had been the occasion of the Apostasie of many . His Pupil Austin puts this Lecture into practice ; who in his writings against the separation of his time , the Donatists and others , endeavours to undeceive the people , and sets down the faults as well as the errors of those Schismaticks . One place for all , Vnde tantae turbae convivarum , ebriosorum & innuptarum , Aug. contr. ep. Parmen. lib. 3. cap. 3. sed non incorruptarum : innumerabilia stupra foeminarum , unde tanta turba raptorum , avarorum , faeneratorum ? Vnde tam multi per suas quique regiones notissimi , tantundem volentes , sed non valentes Optati ? If you be wheat and not chaff ( saith he ) whence is it that there is in Optatus ( the Donatist or Separatist ) his faction , such a crowd of luxurious persons , drunkards , unmarried , but not unmarr'd women ; innumerable rapes and ravishments ? whence this throng , among you of oppressors , of covetous , of usurers ? whence is it that there are so many , who are well known in their several Countries , to be as curst Cows , though they have shorter horns . Matth. 7.15.16 . But had our Saviour been either understood or believed , the ravening Wolves had never crept into the flock in their Sheeps cloathing , but they would , if observed , have been discerned by their fruits . interpreted . Rending and tearing , as was said before , being a fruit of thorns and thistles , not of the vine or fig-tree . St. Paul attributes it to the folly and negligence , Rom. 16.17 . as well as the charity of the Romans ; that they did not observe , that those who caused divisions amongst them , contrary to the doctrine which they had received , did but with flattering words and sweet preaching ( according to Mr. Tindals version ) deceive the simple , and serve their own bellies . But yet I must add that distinction here , which our Saviour uses in another case ; I speak not of them all . Joh. 6.70 . But as the Sea , the more it flows on one side the channel , the lower it ebbs on the other ; so the immoderate preferring of some , doth necessarily carry with it the undervaluing of , and prejudice against others , With the contempt of others . better oft-times than the former . This appeared in the Corinthians and Galatians ; who by how much the more they doted on their new teachers ; by so much deeplier were they prejudiced against their old Minister and Apostle . Insomuch that he could neither speak nor write , but he was taken either for a fool , or a mad-man , or an enemy . 2 Cor. 10.10 , chap. 5.13 . His speech is contemptible , say they . And , If I be besides my self , saith he , it is for your consolation , ( implying , that they thought so of him , And , Gal. 4.16 . Am I become your enemy because I tell you the truth ? Now the fruit of this evill root , in my self , was ; that I did not greatly mind what those of the contrary part , either said or wrote , Whom if I had piously and considerately heard and read , it had in all likelyhood , either prevented , or recovered , my falling , sooner . Euseb. hist. lib. 6. cap. 6. But not onely Dionysius in the Historian , hath taught us to become , boni numularii , omnia Probantes , & quod bonum fuerit retinentes . Good mony-changers , ' proving all , and keeping that which is good . But Austin himself also hath informed us , that a real adversary to the truth , may be read , so it be warily , and with wisdom . Hence it is , that he commends the Rules of Tichonius the Donatist unto the reading of all men , as we saw already : Quod ideo dicendum putavi , ut liber ipse legatur à studiosis — cautè sanè legendus est , Aug. de doctr. Christ . lib. 3. cap. 30. ad fin . non solùm propter quaedam , in quibus ut homo erravit ; sed maximè propter illa quae sicut Donatista haereticus posuit . Which I therefore speak , saith he , that the book it self ( of Tychonius ) may be read by the studious , so it be warily ; not only in regard of those things wherein he erred as a man ; but especially in regard of those which he wrote as a Donatist . Job . 7.51 . But read he might be . It was the precipitancy of the old Pharisees , condemned by one of themselves , when he came to some farther moderation : That they condemned and judged a man , before they heard what he could say for himself . This is that , which a Minister of the Gospel , above all men should observe ; so to walk in the very eye of Christ , as to do nothing by partiality . 1 Tim. 5.21 . This Canon therefore was transgressed .

6. Cause , Want of due reverence to the Church and State . 1. In general . 6. As the wisdom of Law-givers is seen , not onely in the matter , but the order also of their Laws ; so the Lord , with great prudence , placed that Precept first in the second Table of his Laws , from whence directly or occasionally the observation of the rest depend . Honor thy father and thy mother . The true exposition of which , is contained in the first rudiments to be instilled into children , but through that neglect , we want the efficacy of it being men , yea , and Teachers also : viz. A neglect , Catechism in the Book of Common-Prayer . duly and heartily , to honor , and obey the King and his Ministers . To submit our selves to all our governors , teachers , spiritual pastors , &c. That is , a default in my reverence to the Church and Common-wealth , with the Governors of both ; was another , and an eminent cause of my prevaricating . For the transgression of which commandment , as I deprived my self of the promise annexed , so incurred I the threatning implyed ; so that had it not been for the rich mercy of God , and clemency of others , my days might not have been so long in the land of the living , as they have ; Although I committed nothing by Law criminal . Isa. 8.20 . To the ' Law and to the Testimony , saith the Prophet . Which is not to be restrained to the Scriptures onely , ( though so meant there ) but unto all expressions of the wisdom , goodness , and government of Almighty God toward men , declared in the Laws , which are nothing else but ( as I may so speak ) copies of those Attributes , and of Gods eternal Law , the first Original . Hence the disobedience unto the Legitimate Governors , Administrators , and Expounders of the Law of God , is made Rebellion against himself , and a presumptuous sin by the Lord in Moses . And in particular , Deut. 17.2 . In particular . 1. Our own Church . R. Hook . Eccles. Pol. l. 5. § 71. touching the Church , the Laws , Governors , and body of it . That speech of one doth not want its weight ( as none of his did ) As becometh them , that follow in all humility the ways of peace , we honor , reverence , and obey , in the very next degree unto God , the voice of the Church of God wherein we live . And they whose wits are too glorious to fall to so low an ebb ; they that have risen and swollen so high , that the banks of ordinary Rivers are unable to keep them in ; they whose wanton contentions , in the causes whereof we have spoken , do make all where they go a Sea ; even they at their highest float , may be constrained , both to see and grant , that what their fancy will not yield to like , their judgments cannot with reason condemn . Thus he . Which is not spoken to put the spirit of bondage and blind belief , but the spirit of Sonship and Adoption into mens breasts , in order to the Church , the spirit of filial and child-like , not of slavish obedience . This for the Church . Then touching the Laws of our Nation , 2. The Laws of this Nation . it is to be observed , that there is so great a sacredness upon them , that the Apostles both Intermination and Prediction hath ever been verified , Rom. 13.2 . that from the crown of the head to the sole of the foot , as the Prophet speaks , the violation and resisting of them , and the legitimate Governors by them , hath proved a resistance of the Ordinance of God : and they that have so done , have received unto themselves judgment from the Lord , for neglecting of his good and wholesome Laws ; In the Act for uniformity of Common-Prayer . As the Parliament phraseth it . Neither is this spoken in treachery to civil liberties , or to make men slaves , but subjects . The Laws of these Kingdoms — by an admirable temperament , give very much to subjects liberty , and happiness , and yet reserve enough to the Majesty and Prerogative of any King , who owns his people as subjects , Eikon Basil . M dit . 27. not as slaves ; Says his late Majesty . As implying , that the reverence of the Laws , preserves both the People from Rebellion , and the Prince from Tyranny , and both from ruine . Memorable to this purpose is the counsel of that pious and peaceable man , Dr. Sibs , in a book of his , which a * * M● . 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 . A●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 eye● more the persons engaged , or wh●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 Apo●●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 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 , T●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-prie●● 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 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 ove●-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 Dantzike●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 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 to be accepted for King whom the two Houses declare to be so , by the Statute of 11 H. 7. that therefore much more they may judge in the great question , what is the best service of the King and Kingdom : Whence also it will follow , that they have the power of declaring Law in all cases : How , I say , can this be received , namely , to argue from a power in doubtful cases , to a power in cases that are clear in Law and reason , or sense . Secondly , when there is no King actually , their power may be more , as the wife that hath no husband . Thirdly , The Declaration of Parliament doth not give the King his title or authority ; but onely declares , recognizeth , and acknowledges , that he had it before . As for those assertions in that Declaration , Ibid. viz. That the Soveraign Power resides in the King and both Houses of Parliament . That the two Houses are judges , superior to all others . That the Kings negative voice doth not imply a liberty to deny , &c. because no Law is produced , and that they oppose such as are known , as also the practise of Parliament in this Nation : conscience is to seek for a foundation of assent unto them . It is delivered as Law ; that the King is the * * Mr. Pym's speech at the attainder of the Earl of Straff●rd , p. 10. Father , the Husband of the Common-wealth ; he is the Head , they are the body . * * Mr. St. Johns speech at the same Attaind . p. m. 7. That the Laws are the Kings Laws , he is the fountain , from whence in their several channels they are derived to the subject . * * The case of Ship-mony , a speech in Parliament , Nov. 3. 1640. pag. 12 , 13. Note . That he is the soul of the Law , in whose power it is ALONE to execute Law , and yet not be constrained thereunto . That the Sacred PERSON of the King is INVIOLABLE , and subject to no force or compulsion of any other — and free from any coercive or vindicative power . — That this freedom is unseparable ( from the Person of the King ) because no force can be used , but by Superiors or Equals ; and he that hath Superiors or Equals is no KING .

Again , first , The Judges in Calv. case recited by D. Austin Allegiance not impeached . cap. 1. That allegiance of the subject is due to the King by the Law of Nature . Secondly , That the Law of Nature was before any Judicial or Municipal Law , as being written from the beginning in mans heart . Thirdly , That the Law of Nature is immutable . Fourthly , That this immutable Law of Nature , Bracto● . is a part of the Law of England . That Rex in regno parem habere non debet , cum par in parem non habeat potestatem , multo fortiùs non habeat superiorem . The King in his Kingdom ought to have no equal , because one equal cannot have power over another , much less should he have any superior . Object . And this is not to be taken with that exposition as above , Remonstr. Nov. 2. 1642. Serg. Bradshaw at the sentencing h●s late Majesty . v●z . That he is major singulis , minor universis , Greater then any one , but less then all . For both the Statute is express : That this Realm of England hath been accepted for an Empire , governed by one supream Head ; unto whom a body politick compact of all sorts and degrees of People , Answ. of the Spirituality and Temporality , 24 Hen. 8. cap. 12. 4. Declarat . of Parliament . Proposition in Parliament , Apr. 25. 4 Car. propos . 5. Rushworth . Collect. p. 553. are bound , next unto God , in a natural obedience . As also it is acknowledged in full Parliament : First , in general , by the House of Lords : As touching his Majesties Royal Prerogative , intrinsecal to his Soveraignty , and betrusted him withall from God : Ad communem totius populi salutem & non ad destructionem , That his Majesty would resolve not to use or divert the same , to the prejudice of any of his loyal people , in the property of their goods , or liberty of their persons : is prayed by the Lords . And in particular by the Commons , Most dread Soveraign — We your dutiful Commons now assembled in Parliament — we think it is a meet and most necessary duty , being called by your Majesty to consult and advise of the great and urgent affairs of this Church and Common-wealth , Commons Remonstrance against the Duke . 4 Car. Anno 1628. Rush . Collect. pag. 631. Note . finding them at this time in apparent danger of ruine and destruction , faithfully and dutifully to inform your Majesty thereof , and with bleeding hearts , and bended knees , to crave your speedy redress therein , as to your wisdom ( unto which , we most humbly SUBMIT our selves and our desires ) shall seem most convenient . So then , first , the Kings prerogative is intrinsecal unto his Soveraignty , and betrusted to him by God , say the House of Lords . And they most humbly submit themselves and their desires to the wisd●m of the King , say the House of Commons ; even then when both Church and Common-wealth were in apparent danger of ruine and destruction . And ( to return again unto the judgment of the Sages of the Law ) the former Author saith , That the King is the most excellent * * Bract. l. 1. c. 8. Majestas Intemerata . pag. 38. Bract. l. 2. de Acquir . rer. domin. c. 24. Stamf. r. 7. 11. Majestas Intemerata . p. 32. part of the Common-wealth , next unto ●od . Again , Dominus Rex habet ordinariam jurisdictionem , dignitatem & potestatem super omnes qui in regno suo sunt — Our Lord the King , saith the same * * Bracton cited by Stamford , lib. 2. cap. 2. Reasons of the University of Oxford against the Covenant , sect. 7. pag. 27. Bracton , hath ordinary jurisdiction , dignity and power , over all which are in his Kingdom . — And , ea quae jurisdictionis sunt & pacis ad nullum pertinent nisi ad Coronam & dignitatem regiam , nec à Coronâ separari possunt . And that therefore those things which are annexed to justice and peace , belong to none but the Crown and dignity Royal ; neither can they be separated from the Crown .

We have heard the testimony of Lawyers , yea , and of the Law it self ; the dialect also and speech of Parliament , and the judgment of those who have , not by the way , Dr. Bilson of Subj . & Rebel . Part. 3. ed. Lond. 1586. p. 277. but , ex professo , handled this argument ; with the full witness of one of which number , and that an eminent one , I shall conclude this particular , who speaking of the German Wars , and of their Laws and ours , saith , Their States be free , and may resist any wrong by the Laws of the Empire . — The German Emperor is elected , and his power abated by the liberties and prerogatives of his Princes — The Queen of England inheriteth , and hath ONE and the same right over ALL her subjects , be they NOBLES or others .

Now all the fore-mentioned allegations , concerning the Person , Power , and Prerogative of the King , and the subjection of all persons , and our allegiance due by nature to him , being uttered as Law , and in Parliament , and cited by those , that in the late contest appeared against him , are authentick . And the the things being so as they came farther into my knowledge and consideration , the same sense of the Laws , and my allegiance , as that before of Religion , did concuss and shake me from the one , and setle me on the other side . And this to the first Motive .

2. The Integrity of the persons , and their ability . To the second , the integrity and ability of many of the persons inviting to this contest , might be very great ; yet all of them were not for it , as shall be seen anon . Besides , Answ. it is the doctrine of our Church , that a Council may , Artic. 21. Paphnut . Socrates H. lib. 1. cap. 8. 3. Authority of the two Houses . and have erred , even in things pertaining to God . And in the first and great Council of the Primitive Church , in a very material point , they all erred but one , and suffered themselves by him to be corrected .

To the third , the Authority of the two Houses , I did not then so throughly consider , though I had some doubts ( as was noted above ) that they were the Child , the King Answ. 1 the Parent ; that they were the Spouse , the King the Husband ; 1. Their Relation . that they were the Body , the King the Head , as we heard above out of Mr. Pym. Now these relations doubtless could not regularly act without , much less in opposition to the chief relatum , unless in cases of infancy , alienation of mind , voluntary absence , abdication of the Government , 2. Their Style . and such like , of which more anon . Besides , we heard even now , themselves , in Parliament , style themselves , His Majesties most humble and loyal subjects , the Lords and Commons in Parliament , in that Declaration , wherein they did not onely pare the nails , but even also pierce the quick .

3. Their Title and Power , whereon founded , and in what consisting . Moreover , what power and authority they have , it must be by Law . Power publick and authoritative , I suppose , consists especially in three points ; first , in making Laws ; secondly , in declaring Law ; lastly , in executing Law . Touching the first , Although the King , being the fountain of Law , it must primarily flow from him , though into his Courts ; yet it is condescended unto , and a share is granted them , in making Laws , and protecting Liberties ; Kings answer to the 19 prop●sit . 1642. pag. 12. what that is , his late Majesty ( you will say ) hath fully opened : In this Kingdom ( saith he ) the Laws are joyntly made by a King , by a House of Peers , and by a House of Commons , chosen by the People , all having free votes , and particular privileges . The Government according to those Laws is trusted to the King ; 1 power of Treaties of war and peace ; 1. Kings prerogative . 2 of making Peers ; 3 of choosing Officers and Counsellors for State ; 4 Judges for Law ; 5 Commanders for Forts and Castles ; 6 giving Commissions for raising men , to make war abroad , or to prevent or provide against invasions , or insurrections at home : 7 benefit of confiscations ; 8 power of pardoning , and some more of the like kind , are placed in the King . 2. House of Commons , Next for the House of Commons , he saith : Again , That the Prince may not make use of this high and perpetual power to the hurt of those , for whose good he hath it , and make use of the name of publick necessity , for the gain of his private favourites and followers , to the detriment of his people . The House of Commons ( an excellent conserver of liberty , but never intended for any share in government , for they do not administer an Oath . or the choosing of them that should govern ) is solely intrusted with the first Propositions , concerning the levies of monies ( which is the sinews as well of peace as of war ) and the impeachment of those , who for their own ends , ( though countenanced by any surreptitiously gotten command of the King , have violated that Law , which he is bound when he knows it to protect , and to the protection of which they were bound to advise him ; at least not to serve him in the contrary . This for the Commons . Next for the House of Lords , he proceedeth .

And the Lords , 3. House of Lords . being trusted with a judicatory power , are an excellent skreen and bank between the Prince and People , to assist each against any encroachment of the other , and by just judgment to preserve that Law , which ought to be the rule of every one of the three . Whence he adds , Since therefore the power legally placed in both Houses , is more than sufficient to prevent and restrain the power of tyranny , &c. Thus far the King . A share then they have in their several degrees in the Legislative power , though neither supreme nor co-ordinate , but subalternate , and by descent from the high unto the lower . 2. Declaring Law . In his speech after his assent to the Petition of Right . Kings Answer to the Remonstrance of the 19 of May , 1642. pag. 21. Touching the next , the power of declaring Law ; though the King do avow , That the power of declaring Law be not in either or both Houses of Parliament without his consent , and that the Judges are the interpreters of Law under himself . Yet he saith , We deny not but that they ( the Lords and Commons in Parliament ) may have a power to declare , in a particular doubtful case , regularly brought before them , what Law is ; but to make a general declaration , whereby the known rule of the Law may be crossed or altered , they have no power , nor can exercise any , without bringing the life and liberty of the subject to a lawless and arbitrary subjection .

Lastly , as to the execution of Law , or judging by it , This is not in any other , 3. Execution of Laws . but either in the House of Peers in Parliament , with the Kings consent , who must sign all their capital sentences ; or in the Judges and other Officers , by Commission from the King , in whose name they all proceed . So then , the power of government original and final , and of execution of the Laws , is in the King , so far as is made known by the constant practice of the Nation . A power therefore of resistance , publickly , and by Arms , how should they have , in opposition to the King , who have no power of judging , or execution of the Law , but by authority from him , and his consent formally expressed ?

4. Their silence in point of particular Law . Lastly , There was ( though spoken of , and they urged to produce it ) never any Law shewn , nor the Charter , or Custom , or Act named , that did either formally or virtually imply a power of Government , and much less of Arms , without and in opposition to the King , which might settle and satisfie the conscience . The Barons Wars . For some presidents in tumultuous times of some great men , will not be a fit example for a Parliament . And some very few sentences of one or two Lawyers , Object . whereof one contradicts himself , is not a sufficient 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a firm footing to stand upon , to shake , not the earth onely , but heaven also .

Bracton writing in Henry the third his time , fol. 34. A. when the Bar●ns had raised a Militia against the King , saith indeed , Rex habet superiorem , Deum scilicet , item legem per quàm factus est Rex , item curiam suam , viz. Comites & Barones , &c. That the King hath a Superior , namely , God ; also the Law , whereby he was made King ; also his Court , to wit , the Earls and Barons . The like sentence verbatim almost is cited out of * * lib. 1. c. 17. de justitiariis substituendis . Declar. L. L. Com. Nov. 2. 1642. pag. 22. Fleta , that the King had in popul● regendo superiores , legem , per quam f ctus est , & curiam suam , viz. Comites & Barones , &c. But the former place in Bracton ( and so in Fleta ) is not meant of the Court of Parliament , for there 's no mention of the Commons ; but it follows in the same place , debent ei fraenum imponere , they ought to bridle him ; Dr. Fearns's Conscience satisfied , sect. 4. pag. 17. 1248. It is likely he spake this in favour of the Militia raised against Henry the third , ( for then he wrote ) and might call that Assembly of Earls and Barons , then combined against the King , Curiam , the higher Court or Counsel . But he contradicts this else-where , not onely in that sentence , Rex in regno , parem habere non debet , cum par in parem non habeat potestatem , multò fortiùs non habeat superiorem ; That the King in his Kingdom ought to have no equal , because one equal can have no power over another , much less should he have any superior . But also by other sentences quoted out of him above . Somewhat perhaps like Cicero , sometime with Pompey , sometime for Cesar , as not a few have been in our time .

Another also is cited , who saith , 2. Fortescue . fol. 25. ● . By the fuller answer to Dr. Fearn . pag. 3. Ad hanc potestatem a p●pulo effluxam ipse habet , quo non licet ei potestate aliâ populo suo dominari . That the King , by having this power flowing from the people , is obliged so , that it is not lawful for him to rule over them by any other authority . Answ. 1 But this assertion , being back'd with no antient record , or custom , nor with any judged case , or Act of Parliament , yea , contrary to the known process and practise of the Law , and Acts of Parliament , and general sentences of Lawyers , cannot satisfie , especially if we consider , that if such power had flowen from the people , yet , as the King observes , it doth not follow , that it must therefore return unto them , 2. Answer to the Remonstr. of May 26. 1642. pag. 10. at least when and in what manner they will . As in the case of the power of the Husband , which first did flow unto him from the Wife , but may not be resumed without breach of wedlock , 3. 24 H. 8. c. 12. and that also adjudged lawfully . The Law is otherwise , which teacheth us , That this Realm of England hath been accepted for an Empire , governed by one supream Head , unto whom a body politick , compact of all sorts and degrees of people , of the Spiritualty , and Temporalty , are bound to bear , next unto God , a natural obedience . And that by the Law of nature , and of the Land , we owe Allegiance , as we saw above . Now this is not answered , Reply to Dr. Ferm's answer sect. 3. pag. 18. by saying , ' By the preamble of the Statute it appears so to be made , to prevent appeals to Rome ; and that by the supreme Head is meant such a one , as is able to do all needful acts of justice , which the King in his natural capacity cannot do , and therefore must be understood in his politick capacity , which takes in Law and Parliament . For the whole body politick , whether Parliament or People , are governed and made sub●ect to this Supreme Head , and do owe unto him natural obedience . And accordingly in His , not in the Houses of Parliament's name , though sitting , do all judgments and executions of Law proceed . The authority then of the two Houses of Parliament , is the authority of the Body , not of the Head , by which , even it also must be governed , and against which it may not oppose it self . 1 Tim. 2. For as he said , I permit not a woman to usurp authority over the man , but to live in subjection ; holds betwixt the political Spouse and Husband also . ( I have done with the third . )

4. Case of Necessity . To the fourth Motive the case of Necessity . We must here note Thesin , & Hypothesin ; the general and the particular state of the Question . 1. In Thesi , and in general . 'T is true , Pleaders for Regal power do acknowledge , that there may indeed fall out some cases , wherein such designments may be warrantable . As first , Abbot de Anti-Ch . cap. 7. n. 5. & 6. in general , when per patrias leges licere judicarunt — Hîc verò politica res agitur , Quid principi juris in subditos per leges cujusque reipublicae fundatrices permissum sit , &c. When they might judge that it was lawful by the Laws of their Country . Now here the Question is civil and political , namely , What power is given to the Prince over his subjects , by the fundamental Laws of each Common-wealth , &c. saith the Bishop of Salisbury . Here Law is made the bottom in general ; but that Law must be produced that may be known . In particular two or three cases are alleadg'd , wherein onely it is found allowable . Non alias igitur populo in eum potestas est , Gull . Barcla . contr. Monarchom . lib. 3. prope sin . quàm si id committat , propter quod ipso jure Rex esse desinat . Tunc enim , quia se ipse principatu exuit , atque in privatis constituit , liber hoc modo populus & superior efficitur , reverso ad illum scilicet , jure illo , quod ante regem inauguratum in interregno habuit — duo tantum ( commissa ) invenio — duos inquam casus — Horum unus est , si regnum & Rempublicam evertere conetur , hoc est , Aurel. Victor . de Caesarib . Sueton. cap. 49. & cap. 30. si id ei propositum eaque intentio fuerit ut regnum disperdat , quemadmodum de Nerone fertur — & de Caligula . — Talia cum Rex aliquis meditatur & molitur serio , omnem regnandi curam & animum illico abjicit , ac proinde imperium in subditos amittit , ut * * l. 1. & ult. D. pro. derelict . dominus servi pro derelicto habiti dominium . Alter casus est , si Rex in alicujus clientelam se contulerit , ac regnum quòd liberum à majoribus & populo traditum accepit , alienae ditioni mancipaverit , &c. And instanceth in Baliol King of Scots , that subjected his Crown and Kingdom to Edward the first , of England ; then adds , Ejurationem spontalem excipio , de qua nulla inter mortales dubitatio , which I need not English , Bilson of Subj . & Rebel . part. 3. edit. Lond. 1586. pag. 276 , 280. because for substance the same is delivered before him by our own Bishop of Winchester . I must confess , saith he , that except the Laws of those Realms do permit the people to stand on their right , if the Prince would offer that wrong , I dare not allow their arms — Cases may fall out , even in Christian Kingdoms , where the people may plead their right against the Prince , and not be charged with rebellion . Phil. As when for example ? Theop. If the Prince should go about to subject his Kingdom to a forreign Realm , or change the form of the Common-wealth from Empery to Tyranny ; or neglect the Laws established by common consent of Prince and People , to execute his own pleasure : In these , and other cases which might be named , if the Nobles and Commons joyn together to defend their antient and accustomed Liberty , Regiment , and Laws , they may not well be counted Rebels . — I never denyed that the people might preserve the foundation , But part 3. pag. 144. he saith , It is the Popes Divinity , that Princes have their power from the people , which , he saith , they have from God . freedom , and form of their Common-wealth , which they fore-prised , when they first consented to have a King . — I never said , That Kingdoms and Common-wealths might not proportion their States as they thought best by their publick Laws , which afterward the Princes themselves may not violate — In Kingdoms where Princes bear rule by the sword , Princes will . we do not mean the Princes private will against his Laws ; but his Precept derived from his Laws , and agreeing with his Laws ; which though it be wicked , yet may not be resisted of any subject with armed violence . Mary when Princes offer their subjects not justice , but force , and despise all Laws to practise their lusts , Not every , nor any private man may take the sword to redress the Prince : But if the LAWS of the land appoint the nobles , as next to the King , to assert him in doing right , and with-hold him from doing wrong ; Note . If the Laws appoint . THEN be they licensed by mans LAW , and so not prohibited by Gods , to interpose themselves for safeguard of equity and innocency : and by all lawful and needful means to procure the Prince to be reformed , but in no case deprived , Note . Not disinherit . where the Scepter is inherited — But he explains himself further in the very next page , ( viz. That he meant still according unto Law . ) The rest of the Nobles ( saith he ) that did assist them ( the King of Navarre and the Prince of Conde , against the King of France ) if it were the Kings act that did oppress them , and not the Guises : Note . except the LAWS of the land do permit them means to save the State from open tyranny , I wi●l not excuse . And * * part 3. pag. 144. elsewhere , I will not ( saith he ) examine the Popes Divinity , ( Zachary , in his answer to the German Legates , Aventin . lib. p. 299. wherein he saith , the people create their King , and the people may , when the cause so requireth , forsake their King : 't is , you see , the Popes Doctrine ) I will not saith he , examine the Popes Divinity , in that he saith , Princes have their powers of the people , which the Scripture saith , they have of God . And before , ( part. 2. p. m. 328. ) This is the Supremacy which we attribute to Princes , that all men within their territories should obey their Laws , or abide their pleasure ; and that no man on earth hath authority to take their Swords from them , by Judicial sentence , or Martial violence .

Howsoever , as I said , ☜ those things before may be so in Thesi , and the matter absolutely considered ; yet being excited by the fruits to view all the roots again , I cannot satisfie my conscience , that in Hypothesi , and in particular , hîc and nunc , Note . Mr. Pyms speech at the charge of the Earl of Strasford , pag. m. 5. Protection and Alleg. 1. Parliament Testimony . Remonstr. of the state of the Kingdom , Novemb. 15. 1641. pag. 26. 1. Bills p●ss'd by the King . the case was such with us at the beginning of the war . And if there had been any urgency to any of those cases , yet Mr. Pym whom all men know was no passionate Royallist , saith , If you take away the protection of the King , the vigour and cheerfulness of Allegiance will be taken away , though the OBLIGATION remain . Protection then and Allegiance are not such correlatives , as that they do se mutuò ponere & tollere , as some would have . But to return . That the case was not so with us , and that this may appear to have been no groundless conceit of my own , I produce the two Houses of Lords and Commons : We acknowledge ( say they ) with much thankfulness , that his Majesty hath passed more good Bills , to the advantage of the subjects , than have been in MANY AGES . This for the matter of concessions . pag. 23. 2. Security to the Subject . Next , for the Security , hear them again : The discontinuance of Parliaments is prevented by a Bill for Trìiennial Parliaments ; and the abrupt dissolution of this Parliament by another Bill , by which it is provided , it shall not be dissolved or adjourn , without the consent of both Houses . Which two Laws well considered , may be thought more advantagious than ALL the former , because they SECURE a full operation of the present remedy , and afford a PERPETVAL spring of remedies for the future . Thus the Parliament .

Sir Benjamin Rudyard his testimony . Now secondly , That these considerations did then wo●k strongly upon the hearts of some of their own Members , against engaging in the War , may be seen by a speech ( printed ) of Sr. Benjamin Rudyards , In h●s Ep●st●e Dedicat●ry to him of one of his Tr●ctates , among the rest of Mr. Rous's works . to whose worth and piety Mr. Francis Rous , a member also , gives , upon his own long and intimate knowledge , a very high elogy . He in that speech in the House of Commons , July the 9. Anno 1642. page 2. saith , Mr. Speaker , I am touched , I am pierced , with an apprehension of the honor of the House , and success of Parliament . The best way to give a stop to these desperate immenent mischiefs , Sir B njamin Rudyard his speech in Parliament . is , to make a fair way for the KING's RE●VRN hither ; it will likewise give best satisfaction to the people , and will be our best justification . And again . page 3. Note . If any man could have credibly told us , 1 that within three years you shall have a Parliament ; 2 that Ship-mony shall be taken away by an Act of Parliament , 1. Acts passed . the reasons and grounds of it so rooted out as that neither it , nor any thing like it , can ever grow up again ; 3 That Monopolies , 4 the High-commission Court , 5 the Star-chamber , 6 the Bishops Votes , shall be taken 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. Ham● . M● , 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 Benjam●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 opin●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 Tolerat●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 they were the judgment of the Kingdom ? He replyed , Shew me such a body of people in the Nation as the Army is , that have not forfeited their liberties ; and so implying , that they might assume unto themselves the judgment of the Kingdom , ( though in that case the Kingdom it self could not judge , as was shewed above out of Mr. St. Johns speech , because the Royal Person is exempt from vindicative justice . ) So here in this speech , all Government being , as he said , dissolved , the Army were a considerable part of the Nation . Nay , by what follows , that there was left nothing to keep things in order but the sword , he might have said as before , That they were the onely judgment of the Nation . But this by the way , though not out of it . Again , in the former speech : The Judges ( saith he ) thinking , pag. 21. that there was a dissolution of the Government — did declare one to another , Note . The Judges . that they could not administer justice to the satisfaction of their consciences , untill they had received Commissions from me . pag. 33. The Parliam . And as touching the Parliament , and the Militia , the great Helena of our Trojan War , The Militia , whether to be in Parliament . whether it should remain in the King , or the Parliament have power of it , he saith , Whether the Parliament have not liberty to alter the form of Government , to Aristocracy , to Democracy , to Anarchy , to any thing , if this [ THE MILITIA ] be fully in them ? Note . yea , unto all CONFVSION , and that without remedy . Lastly , The Kings Negative voice . pag. 34. as touching the Supreme Magistrate , whose Person then he had usurped , he saith , I shall be willing to be bound more then I am , in any thing that I may be CONVINCED of , may be for the good of the people ; which point was like the Armour of Hector , betwixt Ajax and Vlysses , at the beginning of the War .

Corollaries from the former speech . Now from these expressions we may observe , 1. That the ends of the War , Religion and Law , were not attained but perverted . 2. That the government of the Nation was dissolved , in their judgment , and not setled . 3. Note . That we were under an absolute arbitrary power . 4. That in his judgment , the Parliament ought not to have the Militia in them . 5. And lastly , That the Supreme Magistrate must be convinced in his own judgment , before he yield to alter what ( by right ) he is possessed of ; in reference unto all which , the War was undertaken .

But to close this point , 4. Testimony of the Parl. grounds of the war , declar . Aug. 3. 1642. of the grounds of the war . and to leave it with some further authentick demonstration and evidence ; The two Houses of Parliament in their Declaration , setting forth the grounds of their taki●g up Arms , published August 3. 1642. do represent onely three sorts of them , viz. 1. either some former miscarriages of the Kings Government ; or 2. some preparations on his part to War , with the incidents thereunto ; or lastly , his refusal to grant their petitions , especially that of July 16. 1642. containing their desire of the Militia , the leaving Delinquents to their tryal , the Kings return , and concurrence with the Houses . Together with the result of all these , the danger to the Kingdom in Laws , Liberty , and Religion .

Now for the first of these , the King had not onely acknowledged some of them , as , the dissolution of the Parliament before ; of the unhappy dissolution of the last , Former errors in Government . saith the King , by the uninformation and advice of some persons , looked upon now under another character . Where they should remember , that some miscarriages in government is incident unto all Princes , ( yea , all Governors ) whereof Dioclesian maketh a very serious complaint : Vopiscus in vitâ Aurelian . cit . à Bucholc . Chronol. ad Anx. d. 304. Nihil est ( inquit ) difficilius quàm benè imperare . Nam quatuor vel quinque viri se colligunt , atque unum consilium c piunt ad Imperatorem decipiendum , dicunt quod probandum sit . Imperator qui domi clausus est , vera non novit ; Cogitur hoc tantum scire quod illi loquuntur ; Facit judices quos fieri non oportebat ; amovet à Republicâ quos retinere debebat . Quid multa ? Bonus , cautus & optimus venditur imperator . There is nothing more difficult ( saith he ) than to rule well . Four or five men associate themselves , and take counsel together to delude the King ; they advise what is to be done . A Note for Princes . The Prince , who is shut up at home , knows nothing of the certainty of things , but is constrained to know onely that which they acquaint him with ; He makes ( hereupon ) those Judges whom he ought not , and removes those from government that he should not . To be short , a good , provident and excellent Prince , is bought and sold . Thus he . And the Parliament themselves were not a little abused by their informers . Again the King acknowledges his failing in coming in person to the house of Commons to seize the five Members , Kings answer to the Declation of May 19. 1642. p. 10. Edit. Cambr. and saith , As if by that single casual mistake of ours , in form onely , we had forfeited all duty , credit , and allegiance from our people . We must , without endeavouring to excuse that , which in truth was an error , our going to the House of Commons . But besides these acknowledgments , the King made real , both amends and security for the future , not onely by solemn promise , but by passing such Acts of Parliament , that did not onely remove the former grievances , but also secure the subject for the time to come , as we saw above , both by the acknowledgment of the Commons in the Remonstrance of the state of the Kingdom ; among other things , these , The Monopolies are all supprest . That which is more beneficial than all this is , pag. 22 , 23 , 24. that the root of those evils is taken away , which was the arbitrary power , pretended to be in his Majesty , of taxing the subject , or charging their estates without consent in Parliament , which is now declared to be against Law , by the judgment of both Houses , and likewise by an Act of Parliament ( now the Kings consent was there ) — The evil Counsellors so quelled — the Star-chamber , the High-commission , the Co●rts of the President , and Council in the North , are all taken away . The immoderate power of the Council-Table is ordered and restrained ; we may well hope , that no such things — will appear in future times , but onely stories , Note . to give us and our posterity more occasion to praise God for his Majesties goodness , and the faithful endeavours of this Parliament . The Canons , and power of Canon-making are blasted by the vote of both Houses ; the exorbitant power of Bishops and their Courts , are much abated ; the Authors or many Innovations in Doctrine and Ceremonies — terrified ; — the Forrests are by a good Law reduced to their right bounds ; the — oppressions of the Stannary Courts ; the extortions of the Clerk of the Market ; the compulsion of subjects to receive Knighthood — are by other beneficial Laws reformed . — Many excellent Laws and provisions are in preparation , which they there enumerate . Then a little before they say , The discontinuance of Parliament is prevented by a Bill for a Triennial Parliament ; and the abrupt dissolution of this by another Bill . Whence they truly collect , and profess , pag. 26. We acknowledge with much thankfulness , that h●s Majesty hath passed more good Bills to the advantage of the subject , than have been in MANY ages . Thus they . Now were not the former failings of Government sufficiently remedied ? and the fear of future is acknowledged here to be secured and prevented . No ground then of the War for what was passed .

Come we to the second , K●ngs preparation for war . The Kings preparations for War ; he saith they were first , they the contrary ; if it be hard to determine , perhaps it is not greatly material , seeing they were very near one the other ; and that argued both jealousie ( I say a jealousie ) of intentions to destroy each the other , and actings to prevent it . Now take it at the worst , that the King prepared first ( which yet doth not appear ) yet considering that he having granted all the former Acts ( acknowledged to amend the past , and secure the future ) and they not satisfying , ( but high demandings and declarations still and actings ) in his conscience no doubt he did , as in reason he might , apprehend intentions ( in some ) to destroy the Government , ( as it hath since come to pass ) and the Laws of the Nation : he might be induced thereunto by a consideration of his duty , and doubtless was , seeing no other way , though often tryed , would prevail . The motions of the Houses , and specially of the Commons , did give occasion to him to think of securing the Liberties from such intrenchings .

3. Not yielding the Militia , &c. Touching the last , His not granting that Petition , and giving way to the Militia , and rendring up those who adhered to him , and returning to London , and concurring with the Houses , and disbanding his forces , and recalling his Commissions of Array , and others Military : The rendring of the Militia had been to depose himself of Soveraignty , whose especial ensign and security is the power of the Sword . His giving up those who adhered to him , 1 Sam. 11. had ( in appearance ) been to send Uriah for his faithful service to his enemies . To return to London , was to object him to those temptations , which he could not , nor perhaps any Prince ought to hazard himself unto , unless more effectual order had been taken to prevent both contumely and danger , which is a truth , howsoever slighted . To concur with the Houses at this time , had been to have given up at once both his safety and conscience . The recalling his Commissions , and disbanding his Forces , unless both themselves had done so too , and also had declared their repentance for their provocations of him , had been to strip both himself and Kingdom of necessary defence against those , whom he had cause to think would invade both , as it proved afterward . So that by high and extraordinary actings , to provoke the King to like undertakings , and then to raise Arms , because he would not desert them without security , is , as if one should by assault provoke a man to draw his sword , and then fight him , because he will not put it up again , and stand to mercy .

4. No Law alleadged for the war in particular . But a fundamental error it was in that declaration , that held out the grounds of the war , That no particular Law was alledg'd , to enable them to that way of securing the Nation : For granting all to be as was suggested , yet onely id possumus quod jure possumus . Rom. 3. We may not do evil , as all actings above our sphere is , that good may come of it . This should have been the chief ground for conscience to rest upon . Kings Proclamation from York , Jun. 18. 1642. forbidding levying of Soldiers . Whereas on the contrary , the King alledges divers particular Laws for his bearing of the Sword , as also examples of men , that have upon necessity , some real , some pretended , taken the Sword , and though they have done service to the King and Common-wealth by it , have been forc'd to obtain their pardon . There is no need here to name particulars , the constant practise in the Nation justifying the Kings sole bearing of the sword . Now to come to an issue , The issue of the Quest. The King as much fears the ruine of the Laws and himself , as the two Houses do the Liberties and themselves , and their grounds we will suppose ( though not grant ) are equal . The King is in possession , and by Law entrusted with the Sword to protect both : The two Houses produce none . Then sure , as this should have prevented resistance then , so , especially taking in what hath followed , ought it to provoke repentance now . And thus much in answer to the fourth Motive .

SECT. III. Answer to the fifth Motive , Examples .

I Come now to the last , viz. The Examples in Scripture , and in latter times , together with the approbation of such Examples , by our Princes and Bishops , above alledg'd . To all which I answer , first , in general , Isa. 10 That we must apply our selves first unto the Law and to the Testimony ; if they speak not according to this rule , there is no light in them to guide us by . And that in Examples , the greatest of all is the Captain of our Salvation , Matth. 22. who ever did precept and practice to give unto Cesar the things that were Cesars ; yea , Matth. 17. ult. for peace-sake , to give him that which was not his from some . All other examples we must so follow , 1 Cor. 11.1 . as they follow him ; Matth. 26.52 . now he forbad to resist , for they that take the sword shall perish by the sword ; namely , if such to whom the sword is not committed , The Sword . which must needs be the supreme Magistrate , the sword being the Ensign of supreme power . Rom. 13. Hence that of the Apostle , The higher powers bear not the sword for nought ; they then are they who bear the sword . This in general .

2. David . But in particular . 1. David's retaining a few men to guard himself ( being design'd King ) from the violence of private men , and from the sudden and passionate assaults of Saul's distemper and malice , fleeing , and not fighting , such as was the Prophet Elisha his holding the Kings messenger at the door , 2 Reg. 6.32 . who saw the King coming to change his sentence . 1 Sam. 14.45 . Also the peoples rescuing of Jonathan , not by any set contest or battel , but by a friendly kind of violence . And the Priests thrusting Vzziah , being leprous , 2 Chron. 26.20 . out of the Temple , but not resisting any of his Regal precepts , or such forcible impressions . All these , and such like , are ridiculous-parallels to the raising of an Army , and managing of a War . For though these examples shew , that there may be some kind of amicable or forcible resistance made to the person of a King , in some private affairs , and in some particular occasions , ( as David might have held Saul's hands , if he had in the like manner fall'n upon him , as he did cast his Javelin at him ; And Bathsheba no doubt might have resisted David , ( if he would have forced what he did perswade ) yet these no way infer a publick and armed contest against him . 2. Keilah . Secondly , David , if by temptation he would have resisted at Keilah , yet God , by letting his friends become treacherous , kept him from giving of such a precedent . As he did also keep him from fighting against his own Prince , 1 Sam. 29. or else becoming perfidious , and ingrateful to his benefactor Achish ( one of which he must have done ) by turning the spirit of the Lords of the Philist●ms against him . 3. Cave of Adullam . 1. Sam. 24. and chap. 26. But thirdly , when David was out of temptation , and himself , when power was in his hand , once and again , and he exhorted by some as called by God to do it , yet refused , and that with this reason , because he was the Lords Annointed , Lords Annointed . which is no more , but that he was Legitimate King ; yea , his heart smote him for but cutting off the lap , what would it have done if by war he had occasioned the cutting off the life and head of the King .

For the Revolt of the ten Tribes from Solomon under Jeroboam : First , when others can produce so set , 3. Ten Tribes . See 1 King . 11.29 . chap. 12.24 . formal , and solemn a call thereunto as then was , and such an express approbation afterward , In loc. we may indulge them the opinion of Abulensis , who on these and other grounds defendeth them . But secondly , 2 Chron. 13.5 , 6. they are expresly charged with Rebellion by Ahijah , who saith , Ought ye not to to know , that the Lord God of Israel hath given the Kingdom over Israel to David for ever , even to him and to his sons by a Covenant of salt ? And Jeroboam the son of Nebat , the servant of Solomon the son of David , is risen up , and hath REBELLED against his Lord . And thirdly , of this judgment are the very weighty , and I think the most Expositors , Jews and Christians ; Kimchi in 2 Reg. 11. Pet. Mart. in loc. Sanater in 2 Chron. 13.4 . Calv. Instit. lib. 1. cap. c. ult. § ult. Hos. 8.4 . Jure damnatur populi ( decem Tribuum ) rebellio , quòd velut invito Deo , à Davidis posteris desciverit . Justly are the people ( of the ten Tribes ) condemned , because they would , as it were in spight of God , revolt from the posterity of David , saith Mr. Calvin . Lastly , of this judgment the Lord himself declares he was , both by word and action ; by word , when he saith , They have set up Kings , but not by me , they have made Princes and I knew it not . By action , in that by this means he took both peace and true Religion from them , and withal sent them into captivity long before the other , but never vouchsafed them any publick , visible , and particular return that we read of ; Kimchi in 1 Reg. 11.39 . it being denied by their own , that the ten Tribes came back when the other two did . I have done with that instance .

The fourth is Libnah , 4. Libnah , 2 Chron. 25. a City of the Priests which revolted from Joram , because of his idolatry ; but this , as that of Edom ; who revolted at the same time , Answ. are no encouragements ; they both being recorded as a punishment only of Joram , for his revolting from the Lord God of his Fathers ; but no more commended then was Absolom's insurrection , which also was by way of punishment ; or Jeroboam's Apostacy , which was for the idolatry of Solomon . Again , it was not lawful for either Edom or Libnah so to do , especially the latter , being a City of Priests , who should both have known and taught , that defection from the house of David upon whom the Kingdom was setled , Bils . part. 3 p. 106. and separation f●om the Temple , to which the worship was annexed , was rebellion both against God and man . But 't is true too often , omne malum à Sanctuario ; that from the Priests the ill example of sedition and schism is derived unto the people .

5. Maccabees . 5. Next , for the Maccabees , 1. Antiochus against whom they managed the war , and others , were invaders not inheritors of the Kingdome . Aliens , not natural Princes , to whom they owed no allegiance by birth , by laws , by oath , by conquest , by succession , by protection . 2. Besides , there are of their own that think the issue of that war proved bad , because the Maccabees went beyond their calling . 3. Lastly , if Exitus acta probat , this must not be alledged by them , that would finally thrive in such an enterprise , for this at the length miscarried , and ended in the Roman servitude .

6. The Primitive Christians . 6. Touching the Primitive Christians under Maximinus . We are first to note that they were not subjects to him , but confederates and friends . Moreover a war , saith the Historian , Euseb. Hist. li. 9. cap. 7. did arise to the Tyrant ( Maximinus ) against the Armenians , who even from the beginning , were the friends and confederates of the Romans . These , who al●o were Christians , and studious of Religion , the hateful Tyrant endeavouring to force unto idolatry , and sacrificing to Devils , of friends made them enemies , and of confederates , adversaries . Whence it is apparent they were not subjects . Secondly , for other Christians that might resist in those times , they might be , as some of them were , abetted by a coordinate power : for each of the Emperours of the East and West , had their dominion a part , and the one did not ordinarily middle with the other ; yet the Empire was but one , whereof the Emperours that were , had the general protection , and might and did succour the oppressed , within the Dominions of their Colleague , Euseb. l. 9. c. c. 9 , 10. as Constantine did the Romans against Maxentius ; and Licinius against Maximinus ; or if it were not so , yet were they co-ordinate Princes , not subjects . This for particular cases ; But for the general spirit and practice of Christians of those times , all Writings and Apologies are full of the solemn protestations of the Christians , that though for number and strength they could , yet that it was not lawful for them to resist . As may be seen by that of Justin Martyr . Apolog. 2. God only ( saith he ) we worship , but in other things , we are cheerfully obedient unto you , whom we acknowledge to be Kings and Princes of men . And Irenaeus , Lib. 5. Adv. Haeres . Valentin . Cujus jussu homines nascuntur , hujus jussu & Reges constituuntur , apti iis qui in illo tempore ab ipsis Regantur . Quidam enim illorum ad correctionem & utilitati subditorum dantur & conservationem justitiae ; quidam autem ad tumorem & ad poenam & increpationem ; Quidam autem ad illusionem & contumeliam & 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 ten Tribes may infer , that though their Princes were both Vsurpers and Tyrants , ruling by will , and not by Law , yet it was not lawful for their subjects to resist them . Which I extend not further here , than to shew their first mistake , viz. That Law may be , not the municipal Laws of any particular place , but the Supreme Law of God , touching the subjection and non-resistance of subjects toward their Princes . So in the Roman Emperors , whose will was Law , ( for they permitted what they would onely to be in force , and over-awed the Senate , whom they were obliged to act by , and for form-sake did ) and yet even to Nero , one of the worst of them , Rom. 13. the Apostle enjoyns absolute subjection to all inferiors . And this Supreme Law of subjects not-resistance , is signified by the Author of all government , in his own word , by rule , and by example . By rule , Prov 24.21 . Fear God and the King , and meddle not with them that are given to change . Where the word of a King is , Eccles. 8.2 . there is power , and who may say , What dost thou ? Prov. 8. By me Kings reign , &c. And , Eccles. 8.4 . I counsel thee to keep the Kings commandment , and that because of the Oath of God . These in the Old . In the New Testament , Matth. 22.21 . Give unto Cesar the things that are Cesars , says our Saviour . And , Let every soul be subject ; he that resists , Rom. 13. resists the Ordinance of God , says the Apostle . And , Submit your selves to every Ordinance of man for the Lords sake , 1 Pet. 2.13 . whether to the King as supreme , &c. saith the Apostle Peter . Tit. 3.1 . And , Put them in mind to be subject to principalities and powers , &c. 2. By Examples of all we read of that were godly in the Old Testament . And in the New ; of Christ our Lord , who , though free , yet , lest he should offend , Matth. 17.27 . paid where none was due . Of the Apostles , and of all the primitive Christians , as we saw above . This therefore is their first mistake , not minding a more superior Law of subjection , then , that of particular Nations .

SEECT . 2. Tyranny .

THeir second is about the nature of Tyranny . They say ; it is not Gods Ordinance , and therefore not ' commanded to be obeyed by the Apostle , Rom. 13. nor by reason , because there is no rational tye by Law ; they are a terror to the good , and tend to the subversion and overthrow of Religion , Laws , and Liberty . But first they should remember , that although a moral evil in any kind be not Gods Ordinance , yet the application of it may , and often is Gods Ordinance . As the setting of Satan to exercise his malice upon men , and upon his own elect sometimes for their trial and humiliation , as he did upon Job ; and the setting up a King in his wrath , Job 1. as we saw above ; and the setting of Pharaoh over the Israelites , to whom he gave no power of resistance , though they were not properly subjects . Secondly , though Tyranny be not Gods Ordinance , yet the Subjection to it is his Ordinance . Was not the invasion of Cesar , and reign of Caligula , Nero , and others , a Tyranny , and yet the Apostle saith , Obedience to it was Gods Ordinance , and for their good . Thirdly , Though Tyranny be not Gods Ordinance , yet Government is , though tyrannically exercised , which good there is almost in all Tyrannies . Yea and as was said before , Government Tyrannical is Gods Ordinance by way of punishment and animadversion , he being Gods Minister to execute wrath , even Gods wrath , Rom. 13. not onely upon them that do , but those that have done evil ; as also for the tryal of the faith and patience of his Saints for well-doing . That the Trial of their faith , 1 Pet. 1. which is much more precious than of gold , may be found glorious . This was the saying of Tamerlane , Tamerlane that most horrid Tyrant , but yet a truth ; Interrogatus aliquando ab h●mine Genuensi cur tanta crudelitate uteretur ? Commotus ac veluti furens d storta facie ac spirantibus ignem oculis , Aeneas Silv. in descript. Asiae Refer . Bucholcer . Chronol. An. 1398. respondit ; Tu me hominem esse arbitraris ? falleris , Ira Dei ego sum , & orbis vastitas . Who being asked by a friend why he would be so cruel ? He , being moved with the question , and in a rage , his countenance distorted , and h●s eyes flashing fire , answered ; Dost thou think me a man ? thou art deceived : I am the wrath of God , and the vastation and destruction of the world . Tyranny therefore in this sense explain'd , is oftentimes Gods Ordinance . This is their second error .

SECT. 3. Ground of Non-resistance .

THe third fundamental one , is their mistake of the ground of Non-resistance , or patience , which they make to be onely lawful power , and legal commands , ( taking still lawful and legal in their former sense also , according to particular and municipal Laws . ) But this , as it is a dangerous , so it is a false position . For the true ground of Non-resistance of subjects , is first the the nature of order ; and secondly the prohibition of Gods Ordinance .

First , Order requires , that each keep his place , unless extraordinarily called by the Author of order , which is God himself , as Ehud , Barak , Jahel , and others were , Judg. 3. chap. 4. in which case they were not subjects ; as neither were the Israelites thieves , Exod. 12. when they borrowed the goods of the Egyptians and restored them not ; nor invaders of other mens inheritances in seizing upon the Land of Canaan ; Josh. 4. because in these cases they had the order of the God of order . Neither had Abraham been guilty if he had slain his son , as he was not guilty in intending it , for the same reason ; but these are not for imitation . Now then , order natural is , Rom. 13. That every soul be subject , and do not resist the higher powers , that is , those that are higher than he in his own rank and place , for that tends to the reproach of the God of order , and to the confusion of the whole body , if the members will not be ruled by the head , whilst a head . As when an Army will not be commanded by their superior Officers ; or the inferior Orbs oppose themselves to the motion of the higher ones .

The second ground of non-resistance in subjects is Gods Ordinance , who hath so enjoyned , that every soul should be subject to the higher powers , Rom. 13. so long as they are higher , and in possession of power by right , either from man or God , by special dispensation ; those that by such dispensation are under them , are to be subject . So the Apostle Peter , 1 Pet. 2.13 . Submit your selves to every Ordinance of man for the Lords sake , whether to the King as Supreme , &c. And , Put them in mind to be subject to principalities and Powers . Tit. 3.1 . And this not onely to the good and gentle , or to those that command just things , and maintain Religion , Laws , and Liberties ; but even to those that are froward , 1 Pet. 2.18 , 19 , 20. and that do afflict for well-doing . For so the Apostle , speaking to servants , which by proportion holds unto subjects ; both because every Master is a Magistrate , but especially because the ground of non-resistance here , is not the lawful power he had , neither as to the obtaining of it ( for he might take his servant by praedation , pyracy , or other unlawful ways ) nor the lawfulness of his commands ( for the Apostle supposeth the Masters to be such as punish for well-doing ) in which case , God did never give direct power to command , though he have given indirect power for the trial of his servants faith and patience . The Apostle , after he had required subjection to the King , and others under him , 1 Pet. 2.18 , 19 , 20. explained . in every Ordinance and command , comes in the same chapter unto servants with the same precept , but with this further explication , which belongs to both , that this subjection should be to the froward , that is , to the wicked , and for not doing things they commanded against ●od ; for so the sense must be also . The words are : If a man for conscience toward God endure grief , suffering wrongfully . You see it is ●ods Ordinance not to resist , though he suffer wrongfully , that is , for things wherein there is no direct right to command ; which is the same with that of our Saviour , Resist not evil , Matth. 5.39 . explained . but whosoever shall smite thee on the right cheek ( which sure he hath no right to do ) turn to him the other also . Which is to be understood especially with reference unto Superiors , and comparatively , that is , rather than resist . Plead a subject may , as Paul did , Act. 16.37 . chap. 22.25 . against oppression of Magistrates , resist he may not , because God hath in so many places of his Word ordained otherwise ; but least of all by arms , and in a publick way . What cases may fall out , wherein subjects may be no subjects , they are very rare , and are spoken to else-where in this Treatise ; but are far from our case in this Nation , and so concern us not .

SECT. IV. A State , a Parliament , or inferior Magistrates .

THe fourth mistake of the former Authors , is , that they distinguish in this question betwixt a Parliament , or State , or inferior Magistrates , and private persons ; granting defence unto the one , though denyed unto the other , and so would avoid the Scriptures as well as Reasons prohibition , not to resist the higher powers . But first , they say , that a private person is not prohibited resistance , but for want of strength , so not for conscience sake ; a vile position . If the power in a Parliament , or State , or inferior Magistrates , be derived from a Superior , they have no power to use it against him , for it is his , and theirs onely by concession from him ; nor is it conferred on them , but with that intention for his service , not his opposition . If they use it against him , it must be by some other superior power that hath conferred other powers upon them ( and that must be some visible one too ) for their very esse and being , as such , a Parliament , State , or Magistracy , is wholly dependent from him , who conferred those powers upon them . This for Reason . Then for the Scripture they would so elude , by saying , That it doth not forbid the Senate to resist , if it did prohibit private persons , because neither Paul nor Peter wrote to them , not being Christians . We must note , that the Apostle , Rom. 13. forbidding every soul to resist the higher powers , as being the Ordinance and order of God , by and among men , 1 Pet. 2. explained . must mean according to the known practise of those times , whether by Law , or Custom , or Will of the Prince . Now if the Law did enable any to resist , as the Senate or other , why then that is the higher power , for resistance is by the Sword , Note . and it is the higher power onely that bears the sword ; and so such resistance should not be resistance to , but an execution of the higher power . If the Laws formally or really gave no power ; then , by this prohibition of the Apostle , they could not resist , because none might resist the higher power . He speaks distributively , every soul , that he might be understood the more comprehensively , all together . And he speaks indefinitely , without restraining or excepting , lest any should plead exemption . What the Senate did against that Prince , under whose government they were , when the Apostle wrote to the Romans , viz. Nero , by proclaiming him an enemy to the Common-wealth , proscribing of him , and decreeing he should be punished more majorum : And what their power , or the foundation of it was , and what their case , is not much material for us to query ; seeing the constitution , or at least the practice of their State and ours , as they do , so they ought to differ , as much as Heathenism and Christianity . And this for their fourth mistake , in placing any difference betwixt inferior Magistrates and private men , in case of resistance beyond the Laws , for in that respect they are but private men , as genera & species subalternae respectu superiorum . But from the Thesis of States and inferior Magistrates in general , they come

SECT. V. The co-ordinate power of the two Houses in making Laws .

TO the Hypothesis , and in particular , in reference unto the Government of this Nation . They say , That the King is not wholly supreme , because as he hath a negative voice , so also each of the Houses of Parliament , and that he cannot make , alter , or abrogate a Law of himself , but that they have a co-ordinate power with him .

For answer . It were more for the personal advantage , Answ. and perhaps satisfaction of Kings , if there were no Laws , but that they govern'd after their own judgment . It is therefore of concession , and a departing from their advantage to have Laws , and to limit themselves by them , for the better satisfaction of their subjects . Now although it be truly affirm'd by a present and reverend Pen , Dr. Sanderson L. Bishop of Lincoln . Preface to B. Usher of the right of Kings , pag. 4. That the justice of succession is the onely right and proper foundation of Government ; wherein he was foregone by him , who saith of succession , * * D. Hen. Savilius praefat. ded. R. Jacob. prefix . operib . J. Chrysost. Gr. Quod si cui leve videatur , sciat eam rem tanti apud majores nostros fuisse ponderis , ut non priùs justum & legitimum Normannorum in Anglia imperium fuisse arbitrarentur , quàm Mathildis Davidis soror Henrico primo enupta regiam nobis sobolem daret , ex antiqua regum Saxonicorum stirpe derivatam . Which Succession ( saith mine Author ) if it seem a small matter to any man , he must know , that it was of so great weight with our Ancestors , that they never thought that the Government of William the Conqueror , and the Normans , was just and lawful , until Mathildis the sister of David ( * * Abnepos . grandchild to Ethelred the Saxon King ) being married to Henry the first , brought us forth a Royal seed , derived from the antient blood of the Saxon Kings . Yet why may we not think , that some of our Princes originally might be as free as another lately , who had no such such title either of Succession or Conquest , professeth himself to have been in points of Law and Government , Lord Protectors speech Septemb. 12. p. 11. and p. 13. untill he limited himself . I say ( saith he ) the Authority I had in my hand being so boundless . Again , my power again by this resignation was boundless and unlimited as before . All things being subject to Arbitrariness , and a person having power over the three Nations , pag. 14. boundless and unlimited . Again . The Government — limited me , and b●und my hands , to act nothing to the prejudice of the Nations , without consent of a Councel , until Parliament , and then limited by a Parliament I did accept it — I was arbitrary in power . May it not then have been in Princes as it was in this Vsurper and invader of the publick Liberties . And indeed the Coronation-Oath seems to imply so much , Coronation-Oath . [ H. scrips . 24. Apr. 61. die Coronationis , casu non consilio , dum opus recognoscerem . ] wherein among other things the King is asked : ' Sir , will you grant to hold and keep the Laws and rightful customs which the Commonalty of this Realm ( consuetudines quas vulgus elegerit , His Majesties answer to the Remonstrance of May 26. 1642. pag. 17. & 15. ) whether you expound it , have ( or shall choose . ) Which words do not imply a force upon the King , It is for the ease of Princes , and satisfaction of Subjects , that that unlimited power given by God to Princes , is bounded in all places by Laws , with their own consent . Dr. Sandersons preface to Dr. Usher , of the right of Kings , pag. 12. but a desire of his engagement . Therefore the choice of Laws being not the Princes , but the Peoples advantage and priviledge , is left unto them , not as implying a co-ordinate power , but a concession of liberty , ( not now to be changed , because established both by Law and Oath ) yet so , that the King reserves to himself the power of a negative voice , Negative voice . and of refusing to pass their Elections into Laws if he like them not . If it be said , Object . That the Houses have the like negative voice ; that 's a mistake , Answ. they have it in order the one house to the other , but not in order to the King , because he doth not propound Laws unto them , ( his desi●es he may ) but they to him . So that there is no such thing as a negative voice in the Houses about the Laws in order to the King , it is onely in reference of the one House to the other . So that to speak properly , according to the known practise of the Parliament , the two Houses seem to have no co-ordinate share in making Laws , but in choosing things to be made Laws , the King onely making of them ; for the Houses acknowledge , Declar. Parl. ' That they are not Laws till the Royal assent . But I may not correct the King , who saith : Object . in this Kingdom the Laws are joyntly made , by a King , Kings answ. to the 19 proposit . p. 12. by a House of Peers , and by a House of Commons chosen by the people all having free votes , and particular privileges : Nor do I , but explain what he must intend . Answ. The making of the matter of the Laws belongs to the two Houses ; the conferring of the form , Declar. Parl. in defence of that , May 26. 1642. and giving them the esse and being of Laws , is from the King onely , and so acknowledged by the Houses , viz. That if he do deny , it is no Law without him ; Script . Reas. sect. 5. p. 64. Kings answ. to 19 Proposit . p. 19. and so acknowledged by the greatest pleaders for the taking up of Arms. But secondly , because his Majesty saith a little after , We conjure you — that you allow us — our share in the Legislative power , which would be counted in us , not onely a breach of priviledge , but Tyranny and subversion of Parliaments , to deny you . Which implies the other have a share also . I answer , That they have a share , but derivative , not original , subordinate as subjects even in Parliament , ( for so they call themselves ) not co-ordinate as equals . The wife hath a share in the government of the family , for sure she is more in point of right relating to the government of it , than a servant ; but it is not a co-ordinate but subordinate power . The King would not be understood to confute his Father , Himself , or the Laws . Not his Father , K. James's Law of Free Monarchies . who saith . That the King is above the Law , as both the Author and giver of strength thereto . Not Himself , who hath several times avowed his Soveraignty , though not his solitude ; his Supremacy , though not his aloneness in government ; who at the time of publishing that answer , had drawn his sword to vindicate his Sovereinty & prerogative . Nor was it his intent to confute the Law , which maketh him the fountain of justice , as we saw above ; & therfore what waters of power any else have , must needs flow originally from him . Thirdly the King hath said , he is no Lawyer , neither is it necessary that he should so be ; if then his Majesty out of zeal to content his subjects , should let fal any * * To the 19 Propositions . expression in that answer of his so much insisted on , that might prejudice his legal right , it ought not in duty , as it cannot in conscience , be improved against him , contrary to the known practise of Laws and Parliament . It is true , the two Houses say in their declaration of November 2. 1642. That the Kings Soveraignty is in and with the two Houses . That they are the supreme Court , whose determinations ought not to be question'd by the King . That the Kings power is a trust from the people . That the two Houses may dispose of any thing , of the King or Kingdoms . But seeing no Law is produc'd , a sentence of out Fleta , above answered , is not sufficient to bottom , in my conscience , so high assertions . To conclude , All that have share in Legislative power , have it not equally , the King is acknowledged by the Oath of Supremacy , sworn by every Parliament man before he sit , to be Supreme over all in these his Dominions . Neither have they it originally , but by concession and grant , though now setledly . But though they have this derivative power in Leg●slation , and in some cases in declaring Law , so it be not against the known Lavvs ; yet have they none in execution of the Lavvs , much less the povver of the Sword , further then the King shall grant unto them : For vvhich , though Laws vvere spoken of , yet vvere they never produc'd . Though the King declare , That there is no power in either or both Houses , Kings Answer to the Declaration of both Houses , in answer to his Majesties last Message concerning the Militia . p. 10. upon any pretence whatsoever , without our consent , ( saith he ) to raise any part of the Militia of this Kingdom . Nor hath the like been ever commanded by either or both Houses , since the first foundation of the Laws of this Land . And though he produce * * Proclamation of Jun. 18. 1642. Acts of Parliament for his power , as 7 Edw. 1. and divers others , together with the known practise of the Nation .

SECT. VI. No means of Preservation .

SIxthly , they object , If no resistance be permitted to a State , Senate , or inferior Magistracy , then is there no means left of preservation oftentimes , which is against the Law of Nature , when force is offered , for that teaches and allows , vim vi repellere , to resist force by force . But this rule is applicable to particular Answ. 1 persons , ( and so indeed admitted by these Authors ) and to private men ; self-preservation from violence , is as much granted by the Law of nature to them of right , as to a State , Senate , or Inferior Magistrates . And what a gap is this to all disorder , if the bellua multorum capitum should find this to be its strength ?

2. Again , Id possumus quod jure possumus , if God and Answ. 2 the Laws deny us help , Naz. Orat. 1. we have onely Nazianzen's way of victory left , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I have one medicine against all maladies , one way to obtain victory , viz. to die for Christ ; Du●lies of the profess . of Aberdeen to the Br. Answ. dupl . 2. n. 12. Matth. 26. which he spake , when in the time of Julian's persecution , the Christians were more in number , and stronger of hand than the Heathens . Our Saviour could have prayed for twelve Legions of Angels , but he had no means to save himself from ruine . Neither had the ten Tribes , when Jeroboam and others oppressed them ; for the means of resistance which they used proved at all no remedy ; nor had the Kingdom of Juda , 2 King . 16. when mancipated and made subject by Ahaz unto the King of Assyria , which it seems God owned ; for afterward when his Successor , and the posterity of that generation , rebelled under Hezekiah , 2 King . 18. they smarted for it , and confess'd it ; though afterward , upon a barbarous demand , they had a just cause of defence against him . All conveniences have their inconveniencies . In a free Monarchy , there is more safety , but there is danger of some oppressions . Matth. 19. If the case be so with the husband and wife , Object . it is not good to marry , and better in a free state . Resp. First , capiat qui capere potest , those who are free may do so ; but we are obliged even by natural b●rth-right to this subjection , 24 H. 8. c. 12. as the Act of Parliament saith , and to the Laws of a free Monarchy . But secondly , Hom. I● . B. Arist. Eth. l. 8. c. 12. Plat. de Regno . Plutarch . de unius in Rep. Domin . Tom. 2. I say with Homer , Aristotle , Plato , Plutarch , and other Antients , and Modern , yea , and with God himself , ( who never govern'd his people any other way , not by Aristocracy , or a popular State , but by some One , either temporary , as the Judges were , or permanent , who according to the Laws exercised sole government , even Samuel himself ) that 't is both the greatest safety , as well as the greatest Honor , not onely to a Church , but also to a Common-wealth , Isa. 49. that Kings should be its nursing fathers , and Queens its nursing mothers . Quod enim praestabilius est , Plin. Panegyr . Trajan . d●ct . à principio . aut pulchrius munus deorum , quàm castus & sanctus & diis simillimus princeps . For what , saith mine author , can be a more profitable or honourable gift from heaven , than a moderate , religious , and God-like Prince , &c. But of this else-where . But to be sure , Note . after God did establish a setled government among his people , it was that of a Monarchy , and that a free one too , as * * Ut humana gubernatio divinae quàm simillima sit . Ficin. Arg. in Plat. de Regno . 3. coming nearest to the image of his own government . Lastly , It is very rare , if at all truly to be exemplified ( except perhaps in Caligula or Nero ) that a Prince will endeavour the ruine of the Common-wealth ; of the Government indeed he may , but not of the Common-wealth ; for then , over what shall he reign , and whom shall he govern ? King John King John . would have subjected the Kingdom to the Pope , as Ahaz did his unto the King of Assyria ; but both of them thought they did it to preserve , 2 King . 16. not onely their own interest , but also their Kingdoms , which they conceived would be in peril to be ruined else . This for their sixth mistake .

SECT. VII . This will tempt Princes to become Tyrants .

I Come now to the last , viz. That if Kings do know their subjects are so principled , as not to dare in conscience to resist ; no , nor the State or Parliament , it will open a wide gap to Tyranny and all oppression . But first , it is certain , that God set up this Government Answ. 1 as best among his own people , to whom he gave no power of resistance , and the Princes knew the people so to be principled ; surely the Lo●d foresaw a greater mischief in any other government than this hazard . Again , The Answ. 2 Roman Emperors did know , that the Christians were principled not to resist , both by the Scriptures , Justin . Mart. Apol. 2. Tertul. Apologetic . and their profession and practise ; insomuch that Julian jeers them for it , and says , they must turn the other ear . Yet Christ , who gave this precept , and the Apostles , who also exemplified it , did foresee what ill use might be made of it , but not so bad as of the contrary , viz. the permission of resistance . Thirdly , Some Princes that knew their absoluteness , and professed it in reference to accomptableness Answ. 3 unto their subjects ; yet have professed , and generally practised the obligation of themselves unto the the Laws . King James for example ; Law of Free Monarchies , Edit. Lond. 1616. pag. 200 , 201. Their obedience ( the subjects ) I say ( saith he ) ought to be to him ( their lawful King ) as to Gods Lieutenant in earth — acknowledging him a Judge set by God over them , having power to judge them , but to be judged onely by God , whom to onely he must give count of his judgment — following and obeying his lawful commands , eschewing , and flying his fury in his unlawful , without resistance , but by sobs and tears to God , &c. But yet in the same work he saith , Law of Free Mon●rch . Albeit I have at length proved , that the King is above the Law , as both the Author and giver of strength thereunto ; yet a good King will not onely delight to rule his subjects by the Law , but even will conform himself in his own actions thereunto , &c. So this Prince . And why should we think , that the Author of such power , putting this consideration into the heart of him , doth not the same to Answ. 4 others also , where he seeth good ? A fourth answer to the objection some would give from the practise of Princes themselves , both Antient and Modern , who might seem by assistance to subjects to have thereby declared , that though subjects may not resist , yet may they call for help of other Princes , as the case may stand . And that the reason of the difference is , that in calling for aid to other Princes no order is broken , being those powers are co-ordinate , though not in the same dominions , and not subjects . And that one end and use of the power of Princes is , that besides the protection of their own people , they might be the Lord's Captain for the relief of other of his people , and hath so in all ages been put in practice , though sometime with not so desirable success ; causes , and carriages , and divine Providence swaying otherwise . But because this answer doth necessarily imply the lawfulness of resistance , indirectly , and by consequence , for they are obliged to assist such help , therefore I shall not rest upon it ; but add to the former replies another answer , Answ. 5 viz. That he who hath established these bounds to the Mount , Exod. 19. that the people break not through , doth also by his providence so rule the hearts of Princes , which he hath in his hands as the rivers of water , Prov. 21.1 . to turn them as it pleaseth him , that the thunder and lightning shall not break out upon an obedient people ; or if it do , it shall work together for their good , Rom. 8. even the trial of their faith and patience , 1 Pet. 1. that they may be found for praise , and honor , and glory , at the appearing of Jesus Christ . Let no man therefore say , this is a putting the sword into the hand of Princes to destroy their people , for then so did Peter , even in those times when Masters had power of life and death ; yet he bids them not to resist , 1 Pet. 2. no not for conscience-sake , though they were afflicted for well-doing . He saith indeed afterward , Who will harm you , if you follow that which is good ? Parallel to that of Paul , Paul expounded by Peter . He is the Minister of God for good unto thee ; that is , by institution : but if he prove otherwise , yet he is Gods Minister to try our graces , to correct our vices . We should believe God will stand by his own Ordinance in publick , as he doth in those private ones betwixt wife and husband , betwixt servant and master , so betwixt subject and Soveraign , though he suffer oppressions for just causes in all . 6. And further , as none of the pleaders for resistance would have their own subjects , wives or servants , do it to themselves by force , unless in some personal acts of violence , to restrain them at the present from some sudden attempt , so neither ought they admit it in themselves unto their superiors . 7. And lastly , the contrary being known unto subjects , will open a more wide gap to sedition and rebellion , by how much less wisdom , and more temptations and inclination they have to change than Princes ; 't is mobile vulgus . I conclude this with that Tetrastich , touching the Legion of 6666 Soldiers , Venant . Fortunat . Carminum . lib. 2. Carm. 15. Biblioth. patr. To. 6. edit 1618. part. 2. that without resistance suffered : Quos positis gladiis , armaret dogmata Pauli , Nomine pro Christi dulcius esse mori . Pectore belli gero poterant qui vincere ferro , Invitant jugulis vulnera chara suis . Rejecting swords , arms of St. Paul they take , That sweet it is to die for Jesus sake . And they who might by force have overcome , Invite unto their throats the Tyrants doom . Wisdom heweth her self out seven pillars , Prov. 9.1 . so hath her opposite , which being ruined , the fabrick wholly sinks ; * * Script . & Reas. for defensive Arms. this , and such books I mean , which run chiefly on the former reasonings .

SECT. VII . Of obedience to Vsurped Powers .

ANd now for conclusion of this first part of the civil controversie , these Cautions may be noted . First , That our dispute concerning the war being such as hath been shewed , Cautions concerning the premises . 1. What may be done under illegal power . doth not impede , but that we may under even an illegal power be instrumental for the prevention of publick ruine , and for the preservation of the beeing of a Nation : provided that he do it without all engagement or real efficacy to the upholding of the usurpation . The reason is , that such things the lawful Magistrate ought , were he in place , to do ; and is presumed in reason willing to have them done . Such as are , 1 the preservation of Religion , 2 execution of Justice according to Law , 3 suppression of Tumu●ts against Law , 4 and opposition of forreign enemies , properly so called . Although for my self , I have not acted , though impowered , in any of them , that I know of , except appearing once to understand the matter , when in effect I did declare against it , and never appeared after . Again , it impedeth not ( under correction ) but that unto irregular powers may be yielded such impositions , 2. What may be suffered . as the denial whereof would bring apparent ruine , and the solution whereof no way recognize the authority exacting . Such , I suppose , was the obedience , that Jehoiadah and other loyal subjects to the King , 2 King . 11. rendred unto Athaliah , during those six years of her usurpation ; and of some of David's friends , 2 Sam. 15. in the time of Absalom's rebellion .

And thus I have rendred an account of the motives of my access and recess to , The conclusion of the first Argument . and from the civil Controversie . I shall conclude it , with that place out of the Doctrine of the Church of England , wherewith I was so much affected ; 't is this : Though God doth oftentimes prosper just and lawful enemies , Homil. of disobed . part 4. p. m. 300. which be no SVBJECTS , against their forreign enemies , yet he did NEVER LONG prosper subjects against their PRINCE , Note . were they never so great in AUTHORITY , or so many in NUMBER .

The End of the First BOOK .

RETRACTATIONS AND REPENTINGS . The Second BOOK . Of the Church Controversie .

CHAP. I. Of Independency .

SECT. I. The occasion of the Authors Lapse into it .

AS touching the other Controversie , viz. about Church-Government , and my prolapsing into Independency , the Occasion was one , the Motives another . The Occasion was , 1. The occasion . that being by means of the former actings constrained , as I thought , to leave the place of my employment , Cambr. remaining idle ( upon the matter ) in that , London . then , ( sentina malorum ) common-shore of corrupt opinions , I fell into that snare . Often since reflecting on that of Solomon , Prov. 27.8 . as a bird that wandreth from her nest , ●o is a man that wandreth from his place , obnoxious to every snare of the fouler , to every bolt of the shooter . I have known several formidable examples in the Ministery of those , who , not without very probable g●ounds , and weighty advice , have receded from their places ; provided , that they could eat their bread in them ( though perhaps but course ) or not over-powered with other temptations or distractions . Considerable are the words of Calvin to this purpose , Ita respicienda est vocatio tua ut ab omnibus avocamentis sensus tuos omnes avertas . In Epist. ad Philip. cap. 2. 21. Licet alibi opulentiùs vivere : At Deus te alligavit Ecclesiae , quae tenuitur modò te alat . Alibi plus honoris ; sed eum tibi locum attribuit Deus , in quo humiliter vivas . A ibi salubrius coelum , aut amoenior Regio , sed hîc tibi statio ordinata est . Optares tibi cum humaniore populo esse negotium : offendit te vel ingratitudo , vel ferocitas , vel superbia : denique cum genio & moribus Gentis minimè convenit . Atqui luctandum est tibi tecum , & vis quodammodo contrariis votis est afferenda , ut spartam quam nactus es , colas . Which passage truly , I left un-Englished ; but remembring it may do some good unto the * * The Wives of Ministers . weaker sex , 't is this , . Thou art so to observe where God hath called thee , that thou must shut thine eyes from all enticements thence . Elsewhere thou maist live more plentifully , but God hath bound thee to a Parish , which will but keep thee sparingly . There is more credit to be had else where ; but God hath assigned thee a place , wh●re thou must live obscurely . The aire is better at such a place , and the Country far more pleasant ; but here thou are appointed Sentinel . Thou couldst wish thou hadst to deal with a better natur'd people ; thou art troubled at their ingratitude , at their rudeness , at their pride and insolency ; in a word , thou canst not away with the spirit an● disposition of the people . But thou must wrastle with thy self , and offer a kind of force to all opposite affections , that so thou maist adorn that Spouse to which thou art engaged . Th●s far there . But the Sauce is not all Vineger . He ther●fore adds in the same place . Idem . ibid. Eatenus concedendum est Ecclesiae ministris sua quaerere ; ut non impediantur à quaerendo Christi Regno : sed hoc modo , jam non dicentur sua quaerere , quoniam à praecipuo scopo aestimatur vita hominis . Thus far ( saith he ) it must be granted unto Ministers to seek their own , so as they may not be hindred from seeking the Kingdom of Christ . But on this account , they are not now to be said to se●k their own , because we are to judge of a mans way by the scope and end he aimes at . Thus he . Conc. Nice Can. 16. And the Council of Nice ●ath this Canon . Ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat , sive Episcopus , sive etiam aliùs Clericus . That no man , be he Bishop or other Clergy-man , should endeavour to go from a meaner to a greater place or people . Concil. Trid. Sess. 3. sub Jul. 3. Can. 5. And there is reason for it , seeing it is seldom that he can sine magno suo & Ecc●esiae incommodo gregem sibi concreditum relinquere , ac non sine Episcopalis dignitatis diminutions : Leave the flock entrusted to him , without great inconvenience both to himself and them , and without disgrace to his ministerial function , Psal. 92. as the Council of Trent hath it . But to return . God hath promised to keep us in all our ways , whilst we are in our way , 2 Sam. 11.1 , 2. we are under protection . Now , as was implyed above , this degree of spiritual fornication , is occasioned sometime as the other was in David . Desidosus erat .

The hand , that is not busie , will Object the head to wandring still .

This for the occasion of my Lapse .

SECT. II. The Causes Privative .

BUt the Causes were , as in the former Controversie , partly general and privative , partly positive and particular . The general was , that , as I had in the former , through zeal without knowl●dge resisted the Spirit of God , so I committed here the same error upon the same grounds , against the Word of ●od . For why may I not call it the Word of God , which was first in it self a truth , and that one of main concernment ; and then spoken , when I was leaving my relation , and , as it were , at Farewell ( when words use to be of most weight ) and lastly uttered by Dr. Laud Arch-bish . of Cant. my honourable Lord and Master . one , whose place was in solemn manner to declare it . Although his person should have been as bad as his ; who prophesied , being the * * Joh. 11.51 . High-priest . It was this , viz. An Admonition to adhere unto the Church of England , without turnig unto the right-hand or unto the left . To which most Sovereign counsel , if the Author's self , did not in all things correspond ( as some have published ) he had therein , no servant of me ; and yet he did confer upon me no common favours . By vertue whereof I enjoyed the benefit of the best part of my education , and preparation for the Ministery . Unto whom , living or dead , I have not return'd evil willingly . But on the contrary , being sollicited , and that with some kind of intermination , to be , and afterward cited , as a witness against him , I appeared not . When the Lord Cromwel in Henry the eighth's time , Fox Acts & Mon. in the life of Cromwel was glaned at by one , for having been servant unto Cardinal Wolsey , he not onely did acknowledge it , but professed also his grateful memory of the benefits he received from him . Because his Lordship may have with some , though not meriting , the like resentment with the Cardinal . This for the occasion and cause privative .

SECT. III. Causes Positive .

THe Causes Positive . First , 1. Of Recess from the Church . I took offence at some things in the Church , in the Assemblies , the Worship , and the Discipline ; neither perceiving the beam in my own eye , nor the beauty of that Spouse , that seemed black , Cant. 1.4 , 14. but was comely in the eye of Christ ; no , nor the deformity of the Concubine , that was but painted over . An adulterous spirit sees beauty in any , but his own wife .

Next , 2. Of Access unto Independency . I was taken ( not undeservedly ) with the good gifts and preaching that I perceived in certain of the Independent way . And I did not well apply then , what I had sometime done , viz. To mark those that caused divisions and offences , Rom. 16.17 . contrary to the doctrines which I had received , and avoid them ; because they that are such , serve not our Lord Jesus Christ , but their own bellies ; and with sweet preaching ( so Mr. Tindal ) and flattering words , deceive the hearts of the Innocents . But the main was , a love to that beauty of holiness , in Order and Ordinances , which they predicated and spake so much of . Now , Aug. de utilit . cred . cap. 1● . 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 shipw●a●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 Ticho●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 into Congregations ( such as themselves also acknowledged to be true Christian Churches and bodies of Christ ) do read off themselves , and incorporate into new ones of their own , for the most part small and inconsiderable . For the detecting further of which error , we are to note one or two particulars . First , Ecclesiastical power may be lost . we must distinguish between the original state of a Church , as it might be at its first collection , and the after-condition of it , and present being . When it was first gathered it might be free , as was the family of Jethro ; Numb. 10. but not so afterward , when incorporated with another Church . All the several Heptarchies in this Nation , and many Provinces else-where , were once free and Independent ; doth it follow they must be so still , or rend themselves from the Kingdom , if they could , to be so again ? By this , the 120 names that were the Church in the beginning , should still have assumed their first liberty . Act. 1. For we must note , that Ecclesiastical power , is as well disseasable as civil , and may be lost ( so , as it is not lawful to resume it ) and that not only by a voluntary concession , or providential falling in with other Christians , or Churches ; but even by force also . As if by publick Edict , two or more Churches should be constrained to unite into one . As in England , all the Christians in one Parish are made members of that Church ; and all the Parishes of that Diocess one Diocesan Church ; and all the Diocesan Churches one Metropolitical ; from whence they are aggregated , yea , incorporated into one National Church . Now being thus joyned together by God and good order , it is not lawful for themselves again to put assunder . This is one of their fundamental errors , A fundamental error of Independency . to fancy a reducement of the Churches to their first infancy . Why attempt they not the same in civil Societies , Common-wealths , and Kingdoms , yea , and families also ? there is the like reason , rule , and example , for the one as for the other . The strange consequences of it . And so this flabel of Schism in the Church , shall also be the bellows of Sedition in the Common-wealth . For if Ecclesiastical original right of liberty and independency cannot be taken away , neither can Civil ; and then the with-holding it is but usurpation , no title ; Conference at Hamp . Court , pag. 82. 1 King . 12. and then , as there must be no Bishop , so no , &c. King James his inference . To conclude , Look what right the ten Tribes of Israel had to separate from the Church of their brethren , and to congregate and incorporate into one of their own , and to make themselves Independent from any other ; the same have these Brethren . Neither do they seem to have any better , if so good , for there was an appearing divine approbation of their recess from the Kingdom of Judah , and their own reason prompted them to think , that this must imply a withdrawing from the Church also . Now that they became Idolaters , first , that was accidental . Again , they went not so far , Ezek 16. as utterly to non-Church themselves , for God did still acknowledge them for his people . Thirdly , the occasion of their separation seems to be more just from the Church than the Common-wealth , 1 King . 11. and 12. for by Solomon's apostacy it was fill'd with all manner of Idolatries . Lastly , some of those that have begun at Independency , have proceeded as far in re and deed , if not farther than they . For they have apostatized from all communion with our Churches , or any Reformed ; from thence to Anabaptism ; from that to Quaking ; and so not onely denying the Lord that bought them , Jude vers. 5. as the Apostle speaks , but also the whole Scripture , and are become worse , some of them , than Infidels and Idolaters , even plain Atheists . Whereof perhaps some instances and examples of this kind might be given , if it were requisite to name places and persons . By which things , and through their ho●rid shipwracks by sub-divisions , providence asketh the question now , as it did once in another case of Apostacy from the Church , and their unsuccessfulness thereupon ; Jer. 2.17 . Hast thou not procured this unto thy self , in that thou hast forsaken the Lord ? And , Is it not of the Lord , that the people weary themselves in the fire for very vanity ? And in them is fulfilled that ; They bite and devour one another , Gal. 5. till they be consumed one of another . And as he said of such Christians of old : Nullae tam infestae hominibus bestiae , Am. Marcell . ut sunt sibi ferales plerique Christiani . There are no beasts unto man so mortal enemies , as are most of that sort of Christians , implacable one unto another . I conclude this with that of the Father , concerning their Ancestors ; Sic , sic necesse est , ut minutatim secti conscissique despereant , Aug. contr. Epist. Parmen. lib. 1. cap. 4. in fine . qui surorem animositatis suae , Catholicae pacis sanctissimo vinculo praetulerunt . So , so is it just that they should , crumbling and cut in mamocks , perish and come to nothing ; who have before the most holy band of the Churches general peace , preferred the swelling of their own high stomachs . Which leads me to the first point of Independency , but last to be spoken to , viz. Separation .

CHAP. II. Of the grounds of Separation , with an Examination and Refutation of them . And first in general .

TOuching Separation , I shall speak first in general , 1. In general . and then descend to some more special causes of it . In general thus .

It hath in it , The evil of separation . of all the three ingredients of Independency , the most malignity , not onely as it ariseth from pride , scorn , and hypocrisie ( the Sal , sulphur and Mercury of this subterraneous body ) but especially , because it suggests unto the hearts of the common people that most horrid temptation , that they are not in a way of life , and wherein they may be saved . This provoked the Apostle so in the like case , 2 Cor. 5.13 . Gal. 1.8 , 9. chap. 5.12 . that they thought he was besides himself : And to curse the Authors of Schism , and wish they were cut off . To declame against them , as those that served their own bellies . Rom. 16.17 . 2 Cor. 11. As false Apostles , and ministers of Sathan . Yea , our Saviour upon this ground of separation and scattering of the flock , calls them wolves in sheeps cloathing ; Matth. 7. Joh. 2. 1 Tim. 6. and thieves and robbers . The Apostle else-where , that they are proud , knowing nothing , doting about questions and strife of words ; that they count gain godliness ; and that the root of all this evil is pride , How we may know when Separation evil . Eph. 4. and the love of mony , which is covetousness . That where there is professed , one God , one faith , one baptism , one Lord , one Spirit , &c. those that perswade separation from such , are cunning and crafty men that lie in wait to deceive , with several other the like 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , high detonations and thundrings . Of it , what the Antients thought , we shall hear from Austin : Aug. contr. Epist. Parm. l. 3. c. 2. Consilia separationis , & inauia sunt & pernitiosa , atque sacrilega , quia & impia & superba sunt . Thoughts ( saith he ) of separation are vain and pestilent , yea , sacrilegious , because they are ungodly and presumptuous . Tom. 7. part. 1. And one half of a whole Tome of his , is on this Argument .

2. But more especially . Five things in the Church , pretended as grounds of separation . There are five things in the Church , from whence there might be pretended ground of separation , viz. the Doctrine , the Worship , the Assemblies , the Discipline , and the Government . Now there are against them Exceptions both general and particular . First , generally , in no less than seven accusations . First , that many things in ●hem are unnecessary . 1. General exceptions against them . Secondly , inconvenient , and of ill consequence to the Church . Thirdly , for their rise but human inventions . Or fourthly , at the best but Apocryphal , not Scriptural . Yea fifthly , Popish superstitions , and taken out of the Mass-book . Moreover sixthly , such as are not established by the Laws of this Church and Nation . Seventhly and lastly , that there is an engagement for the removing or reforming of them all in the late Solemn League and Covenant .

I might , for answer unto all these , as also to the particular exceptions against any of the premises , and the matter of them , refer the Reader unto that elaborate , and , in my judgment , unanswerable work of the learned Hooker . In which Argument , I may truly say of him , Prefat. in Ecles . polit. n. 2. as he doth of Calvin in reference to his Commentaries and Institutions , viz. In which , whosoever after him bestowed their labour , he gained the advantage of prejudice against them , if they gain-said ; and of glory above them , if they consented . So fully hath he therein vindicated the Worship and Discipline of this Church . Colon. in Compend . Calv. Inst. in prefat. And therefore , ( Quem tu studiosa juventus ; Nocturnâ versate manu , versate diurnâ , ) To be commended to the diligent perusal of all that love the peace of this Jerusalem . But because new pens must be apposed to Neoterick Opponents , and my Argument engages me , I shall speak something .

SECT. I. Unnecessary .

TO begin with the first , viz. That many things in them are unnecessary . For answer . Answ. It should be considered , that 't is easie for private men , Private men . and those in a lower station , to mistake in judging of the motions of superior Orbs and Intelligences . A man that stands upon the Watch-tower ( and such are publick persons ) sees what those should do , who are beneath him , Ezek. 3.17 . and what is necessary , better than a wiser man that is below . The reason is , that men of inferior place are not assisted with the advantage of so much information , with the presence and general view of so many things , nor ordinarily with that measure of the Spirit , ( as being to act both in a narrower and a lower sphere ) which God doth usually , Publick persons . and as it were pro formâ communicate unto men of higher place : who for the good of mankind , and of his Church , doth commonly furnish men according to the places he calleth them unto . 1 S●m. 10.6 . Saul being appointed King , was forthwith indued with another spirit . So the High Priest , that crucified the Lord Jesus , Joh. 11.51 . uttered a mysterious and most precious Oracle , touching the extent of the death of Chr●st , for all the children of God , scattered abroad in all Nations . And 't is expressly added , Being the High priest that year , as representing the cause . And , a divine sentence ( saith Solomon ) is in the mouth of the King , Prov. 16.10 . his lips do not transgress in judgment . Now if he assisted the former , and such like ; How much more then is he the Author of those Laws ( injoyning what is necessary in his Church ) which have been made by his Saints , indued further , with the heavenly grace of his Spirit , and directed , as much as might be , with such instructions , R Hook . Eccles. pol. lib. 3. sect. 9. as his sacred Wo●d doth yield , saith my Author . And I may add , and several of whom have laid down their lives for his truth .

SECT. II. Inconvenient , and of ill consequence .

A Second general Exception against the premises is , that they are Inconvenient , and of evil consequence ; first , scandalous to the weak , occasions of silencing able Ministers , and of troubling many good people . To the first , Answ. Scandal , what ? Rom. 14.21 , 13. 1 Cor. 8.9 . scandal is not that , which some persons may be offended at , but properly that which makes our brother to offend and stumble , as it is implicitely described by the Apostle . Now the things we speak of , are for the keeping of them from falling , and in the right way . If any will censure before he see and understand the matter , we must object unto them the Apostles own practise ; who did bo●h circumcise , Act. 16.3 . with Gal. 2.3 , 5. and refuse also to circumcise ; yea , and sacrifice too , as he saw it made for more general edification : Though it could not be without offence to some , both Jews and Gentiles , Act. 21.26 . and seem'd unto them scandalous ; insomuch that the Apostles at Jerusalem perswaded him to use certain of the legal Ceremonies , and to sacrifice , for the satisfying of some that were so prejudiced against him . To the second . 2. Able Ministers silenced . That the premises are occasions that some able Ministers not conforming are silenced : They must remember , that it is not the goodness of the timber , nor bigness of the piece that makes it useful for the building , but its fitness . If it be knotty , or crooked , or otherwise unproportionable ; a less and of meaner stuff may do better . When the Apostle saith , 2 Cor. 11. that certain Ministers were transformed into Angels of light , doth he not imply , that they were men both of parts great , and piety very specious ; and yet for the rents that they made in the Churches , calleth them the ministers of Satan ; and else-where wisheth , Gal. 5. that they were cut off . It is not the skill of a soldier , nor his courage , but his obedience unto government , that makes him capable of an Office . Metall without breaking , makes the Horse to cast h●s Rider . And St. Austin , Contra Parmen. l. 1. c. 1. when he commends Tichonius the Donatist , as hominem acri ingenio praeditum & uberi eloquio : himself a man in●ued with a sharp wit , and fluent eloquence ; Rom. 16 . 1● . would not yet have had him his Colleague at Hippo , for men by sweet preaching ( as was noted before ) may cause such divisions in the Church , that the brethren may be warned to beware of them . And it will lie at their own , and not at the Churches dore , if their Talent have been wrapped up in a napkin . And it had been better both for this Church and Nation , and for some of our selves likewise , if , whilst we had such principles , we had been silenc'd , and asleep also . To the last , v●z . That conscientious men are , 3. Conscientientious men troubled . for their unconformity unto these things , molested and troubled ; I answer , And well they may , both for their own good and others , whom by their example or perswasion they might mislead : For if God may justly plague his people for neglecting his good and wholsome Law , Act for the uniformity of Common-prayer . ( in these cases provided ) as the Queen and Parliament imply , he will ; It is as good service done to men by penalties , to compel them to their duty in the●e particulars , as to scourge a child to keep him from the fire . St. Austin being once of the mind , that Schismaticks and Hereticks should not be punished ; on better advice , acquaintance with the Scripture , and by experience , Epist , 48. and 50. was brought to be of another mind , and wrote two large and elaborate Epistles , to defend the lawfulness of the use of Laws to that purpose .

SECT. III. Humane Inventions .

THe third general Exception is , against the things we treat of , that they are inventions humane , and from man onely , Answ. several of them . First , The light of natural understanding , wit , and reason , is from God ; he it is , which thereby doth illuminate every man entring into the world . Rich. Hook . Eccles. pol. lib. 3. sect. 9. If there proceed from us any thing afterward corrupt and naught , the mother therof is our own darkness , neither doth it proceed from any such cause whereof God is the Author . He is the Author of all that we think or do , by vertue of that light which himself hath given . And therefore the Laws which the very Heathens did gather , to direct their actions by , so far forth as they proceeded from the light of nature , God himself doth acknowledge to have proceeded even from himself , and that he was the writer of them in the table of their hearts . In the second place , How much more then is he the Author of those Laws , which have been made by his Saints ? &c. saith that praise worthy Author . When the Disciples would have had our Saviour to put the man to silence who cast out devils in his name , Mar. 9.38 . and followed him not with them , our Saviour rebuking of them , gives us this useful Maxim in religious matters , viz. That he that is not against us is on our part . Things not opposing of the Scripture , and intended for , and tending to the furtherance of Religion , they are not humane notions ; but the inventions of men directed by Scripture in the general touching such things ( viz. 1 Cor. 14. That all things be done to decency and edification ) and guided by the Spirit of God in such particulars . Observance whereof , rather then opposition thereto , would represent a Christs Disciple . The Feast of Dedication of the Temple , was no injunction from the Lord ; 1 Maccab. 4.59 . Joh. 10.22 . But so useful an invention of man , that our Lord himself observed it . Remarkable also to this purpose is the profession of the Learned Zanchy touching things of this nature . viz. Zanch. Observ . in confess . suam . cap. 25. Aph. 10 , 11. ab initio . Credo ea quae â piis patribus in nomine domini Congregatis , communi omnium consensu , citra ullam sacrarum literarum contradictionem definita & recepta fuerunt , ea etium ( quanquam haud ejusdem cum sacris literis authoritatis ) A SPIRITV SANCTO ESSE . Those things ( saith he ) which have been concluded and received by the holy Fathers , gathered together in the name of God , Canons of the Church , of what authority . agreed on by common consent , and without any contradiction to the Scripture , ( although they are not of the same authority with the holy Scriptures ) yet I believe even those things to be from the HOLY GHOST . Thus he . Joh. 14. cap. 15. cap. 16. And it is not in vain that Christ hath promised his Spirit to his people , to guide them into all truth .

SECT. IV. Of the Apocrypha .

TO the fourth , that many things in the premises are but Apocryphal , and so not Scriptural nor obliging . Now Touching the Apocrypha and its injunction to be read in some parts in the Church , although all the Scripture be not read : First , which Books in case my self did think as some others do , safer and better to be left publickly unread ; R. Hook . Eccles. pol. l. 5. sect. 20. nevertheless , as in other things of like nature , even so in this , my private judgment I should be loth to oppose against the force of their reverend authority ; who rather considering the divine excellency of some things in all , and of all things in certain of those Apocrypha , which we publickly read , have thought it better to let them stand as a list or marginal border unto the Old Testament . And though , with divine , yet as humane compositions , to grant at the least unto certain of them publick audience in the Church of God . And if in them there happen any speech , that soundeth towards error ; should the mixture of a little dross , constrain the Church to deprive her self of so much gold , rather than learn how by art and judgment to make separation ? To this effect very fitly from the counsel that St. Jerom giveth unto Laeta , of taking heed how she read the Apocrypha ; as also by the help of other learned mens judgment we may take direction . And let me add , that without such directions , Confer . Hamp . Court . pag. 61. King James said well , he would not have all the Canonical Scripture read .

But because some there are , who seem better to relish forreign judgments , than those of their own Church ; Expositio de sacr. libr. dignitate praefix. ante Biblia Tigurin . sive Leon : Judae . I shall recite first Bullingers opinion of those Books , and the publick reading of them , one of the Professors of the Church of Tigur ; his words are : Ego verò arbitror , salvo aliorum judicio , istos libros ( Apocryphos ) rectissimè Hagiographa dici posse , nimirum a sanctis viris de rebus Scriptos sacris — quos quanquam non fint in Canone Hebraeo , Ecclesia tamen , quia sancta tradunt , & Canonicis non contradicunt , recipit ac in sanctorum coetibus legit . I do think , saith he , saving other mens judgments , that these Apocryphal Books may very justly be called holy writings , as being written by holy men touching holy things : which though they are not in the Hebrew Canon , yet , because they treat of religious matters , and do not contradict the holy Scriptures , the Church doth receive them , and reads them in the Assemblies of the Saints . Then he produceth the judgment and relation of Cyprian , Cyprian . expos. symb . or Russinus ( for the work is ascribed to both ) in his Exposition of the Creed to the same purpose . Where it is , by the way , to be noted , ( out of the Text of Cyprian or Ruffinus ) first , that he reckons the Books of the Old and New Testament , The Church of England receiveth the Canon of Scripture according to the antient Church . exactly as the Church of England doth . Secondly , that he saith , that is secundum majorum traditionem , & ex patrum monumentis : That it is according to the tradition of the Church , and out of the writings of the Fathers . Whereby we see the Church of England follows antiquity in reception of the books of holy Scripture , more truly than the Church of Rome doth . But this obiter , and the way .

Again , Bullinger citeth the judgment of Bibliander , Bibliander . de opt . genere interpretandi Hebraica , whose words are : Ecclesiasticos libros , etiam Hagiographa nominant & sancta scripta . Quae etsi non habent idoneam authoritatem roborandi ea quae in contentionem veniunt , ut Canonici Scriptores , non tamen rejiciuntur ut Apocrypha , qualis fuit prophetia Eldad & Medad , &c. — Ecclesiastici autem l●bri etiam in Scholam & auditoria fidelis populi adm●ssi sunt , & tam venerandi multis , ut Judith etiam in ordinem canonicae Scripturae à quibusdam reponatur . Which having the same sense , I forbear to English . Onely he saith , that the Book of Judith was by some accounted Scripture ( I suppose he meaneth Origen ) which I think may as little claim that priviledge as any other .

Lastly , Bullinger goes over every book of them , and shews the benefit that the Church may reap by the reading of them . And saith , We may better learn the form of Houshold-government out of Tobit and Judith ; and the Ethicks or rules of good living , out of Ecclesiasticus and the book of Wisdom , than out of Plato , Aristotle , and Xenophon : And the way of a religious Soldier out the Maccabees . And of the first book of them he saith . Ac tanti omnino hic liber est , ut boni illo non possent citra jacturam carere . That it is verily of such worth , that a good man cannot without loss be without it . Which is consonant unto that of King James , speaking of the same book , Conf. Hamp . Court , pag. 61. viz. Who shewed the use of the Maccabees to be very good , to make up the story of the persecution of the Jews , &c. And of the History of Bel and the Dragon Bullinger saith : Viderint autem qui eam historiam , pro fabula damnant , quibus nitantur Authoribus : Ego video Historiam refertissimam esse multiplici fructu & eruditione . Let them look to it , saith he , what Authors they rest upon , who condemn it for a fable : I observe it to be a History full fraught with fruitful instructions : And he names what . In a word , his whole discourse on these books is worth reading . And it is to be noted , that this was with the allowance of the rest of the Ministers of Tigur , where this book was printed .

Necessit . Reform . pag. 20. Basilic . Doron . But the authority of King James is by some Brethren objected against the Apocrypha , viz. As for the Apocrypha books , I omit them , because I am no Papist ; and indeed some of them are not like the ditement of the Spirit of God . Answ. Thus , say they , the King . But , it seems , time and reading had further ripened the Kings judgment in that point . For afterward when he upon great occasion solemnly delivered his judgment , Confer . Hamp Court , second . day confer . p. 61. è Cathedrâ , in reference to the satisfaction of his whole Kingdom , this was the result . His Majesty in the end said ; He would take an even order between both . Affirming that he would not wish all Canonical books to be read in the Church , unless there were one to interpret ; nor any Apocrypha at all , wherein there was * * He explains himself presently , in allowing the book of Maccabees , wherein he acknowledgeth some errors . any error . But for the other , which were clear and correspondent to the Scripture , he would have them read ; for else ( said he ) why were they printed ? and therein shewed the use of the book of Maccabees very good to make up the story of the Persecutions of the Jews , but not to teach a man to sacrifice for the dead , or to kill himself . Thus far the King , wh●ch if the Brethren knew , they did not well to cover ; and if they knew it not , and were not vers'd in the most authentical books and writings of this nature , as that Conference is a special one , they were not fit to deal in such an Argument . So also in the same place of the same Conference , pag. 61 , 62. the King opened and defended a passage in Ecclesiasticus , one of the Apocryphal books , objected against as unsound , and closes all with this salt quippe to the opposers : What trow ye makes these men so angry with Ecclesiasticus ? by my saul I think he was a Bishop , &c. You see with what judgment the Brethren have quoted the King against the Apocrypha , and yet as a crowing argument they insist upon it .

Again , Object . 2 Hierom. Ep. ad . Laetam . Tom. 1. St. Hieron is also produced as a witness against these books , viz. That he should advise a Lady , say they , caveat omnia Apocrypha ; that she should take heed of all the Apocrypha . Answ. There are several causes of mistaking , and mis-representing of an Author ; as , ¹ That men rest on Quotations , Causes of misunderstanding and mis-representing of an Author . and read them not themselves . ² That they understand not the language and Idiom of the writer . ³ That they weigh not his scope and drift . ⁴ That they ponder not the context . ⁵ That they compare not one place with another . ⁶ That they consider not the circumstances , time , place , &c. ⁷ That they consult not others that may illustrate him . Then for misrepresenting him . ¹ That they make no bones of it . ² That they conceit , they shall not be seen by every eye . ³ And that when they be , they have a brow to bear it , so what they say may serve the turn at present . It so fares here . For if the Brethren read the place they quote in Jerom , it is sure they understood not what he meant by Apocrypha . Erasmus therefore on the place shall teach them . Inscribuntur Petro , Paulo , nonnulla ipsi Christo , Erasm . in Hierom ●p . ad Laetam . num. 79. veluti epistola Jesu ad Abygarum regem . They are , saith he , ascribed to Peter , to Paul , and some to Christ himself , as the Epistle of Jesus unto Agborus . Where you see , that Jerome did not mean by the Apocrypha onely the Books joyned with the Old Testament ; but those also , yea , those especially , that were affixed to the New . Again , They did not weigh Jerom's scope ; for it was onely to instruct a young Girl in reading in that place , not to shew what the Church might do , or did . Fourthly , They did not compare this passage with others , where he expresseth himself ex professo . As where he speaks of the Books which bear Solomons name ( but are not his ) used to be read in the Church , as Ecclesiasticus , and the Wisdom of Solomon , he addeth ; Sicut ergo Judith & Tobiae & Machabeorum libros , legit quidem Ecclesia , sed eos inter Canonicas Scripturas , non recipit : sic & haec duo volumina legat ; ad aedificationem plebis , non ad authoritatem Ecclesiasticorum dogmatum confirmandam . Hierom's testimony of the publick reading of the Apocrypha . As therefore ( saith he ) the Church reads the books of Judith ( one of those the Brethren expresly except against ) and of Tobit , and the Maccabees ; yet not counting them among the Canonical Scriptures ; so let it read these two Books ( Ecclesiasticus and the Wisdom of Solomon ) for the edification of the people , though not for the establishing the Authority of the Doctrines of the Church . Where there are three things to be noted . First , that these Books are Apocrypha . Secondly , That they were read in the Church . Lastly , That they may be so done .

Fifthly , They suppress the whole sentence out of which they quote that particle ; whence it would have appear'd that he did not forbid her absolutely the reading of them , but that she should do it warily , and with judgment . His words are : Caveat omnia Apocrypha . Et si quando ea non ad dogmatum veritatem , sed ad signorum reverentiam legere vo●uerit ; sciat , non eorum esse , quorum titulis praenotantur ; multaque his admixta vitiosa , & grandis esse prudentiae , aurum in luto quaerere . Let her take heed of all the Apocrypha ( but what he meant by them we heard above ) but if at any time she will read them , not for the confirming of the faith of doctrine , but for the reverence unto the things intended in those writings , let her know ; that they are not the works of those whose name they bear ; and that many corrupt things are mixed with them ; and that it is for the riper wisdom to seek gold out of the clay . Thus he . Even as Paul adviseth the Thessalonians , to prove all things , 1 Thess. 5. Matth. 23.3 . chap. 16.6 . and hold fast that which is good . So our Saviour commands his Disciples to hear the Scribes and Pharisees ; but yet to take heed of their leaven . So Jerom allows her to read them , but with discretion ; without which , 2 Pet. 3. even the Scripture proveth a snare to the weak .

Now , notwithstanding all this , I am of the judgment of St. Hierom , of Ruffinus ( or Cyprian ) above quoted , and of the Church of England , touching the nature and use of the Apocrypha ; yet may I not perhaps , oppose the evidence of those * * Hieron . in prolog's variis . Whitak . de S. Script . Q. 1. Reynold . de lib. Apocryph . Junius in Apocryph . Chamier . de Canone . Aliique . learned men , who have endeavoured to prove some of them fictions ; yet such as were intended , and are useful for * * Consicta sunt enim , sed in hoc consicta , ut sacrum aliquid significent . Erasm . in epist. Hieron . ad Laetam n. 78. edification . In which regard , my self not long since heard a great man of the Separation SAY , ( but he could not SEAL it by any evidence , though urged ) that the Common-prayer was Popish ; but Romances were useful , though fictitious , because they express vertue and vice to the heighth . If so , why then may not the Apocrypha pass for Religious Romances , wherein the like is performed . Of one of which St. Jerom. Hieron . prefat. in Judith . Tom , 3. Accipite Judith viduam castitatis exemplum , & triumphali laude , perpetuis eam praeconiis declarate . Hanc enim non solum foeminis , sed & viris imitabilem dedit , qui castitatis ejus remunerator , virtutem talem ei tribuit , ut invictum omnibus hominibus vinceret , & insuperabilem superaret . Receive ye Judith ( saith he ) the widow , an example of chastity , and with triumphant praise publish her with perpetual commendations ; for he who was the rewarder of her chastity , hath propounded her to be imitated , not onely by women but by men also . Who gave her also such grace , that she overcame him that was unconquerable , and prevailed over him whom no man could vanquish . So that you see , if those writings be useful in the Church , as that noble person said , that express vertue and vice to the life ; and that in the opinion of St. Jerom ( no weakling ) some of these books do so ; even in that respect they should not be rejected wholly . And if the fore-quoted Authors please not ; the next , I presume , will , and they are ( the Abomination of the Brethrens soul ) the Bishops ; but yet in this point , and that 's strange , will speak ad salivam , and to their palate . Viz. in the Admonition prefixed unto the second Tome of Homilies , done , no doubt , by the same Authors , that the Homilies were , Presat . in Tom. 2. Homil. and published by the same authority . In that admonition unto Ministers Ecclesiastical ( and it is a grave and godly one ) are these words : And where it may so chance some one or other ( here 's room you see ) chapter of the Old Testament , to fall in order to be read upon the Sundays or Holy-days , which were BETTER to be changed with some other of the New Testament , of MORE edification ; it shall be well done to spend your time to consider well of such chapters before-hand , whereby your prudence and your diligence shall appear , so that your people may have cause to glorifie God for you , and be the readier to embrace your labours , to your better commendation , to the discharge of your consciences and their own . To explain that , they meant all that was to be read , except the New Testament , by the word Old Testament were needless . Now you see that the Liturgy , the Kalender , the Rubrick , doth not so tie the Minister , to syllables in every thing , but hath left something to his discretion and piety , and particularly in this , the reading of the Old Testament , and ( if you distinguish , ne dum ) of the Apocrypha . So much for the fourth head of the Exceptions , namely , that respecting the Apocrypha .

SECT. V. Of Popery , and the Mass-book .

To the fifth , viz. That the things mentioned do savour of Rome , that they are Popish , superstitious , and taken out of the Mass-book . Answ. If we should here reply , That both the matter and form , the substance and ceremonies , of the Doctrine , Worship , and Government of the Church of England , is much more antient than Popery , in the main of it ; Yet there are those that have a starting-hole for this , and a note beyond Ela , Reas. necess. Reform . p. 63. Instance . viz. That albeit some of the Rites and Ceremonies now in use , may be mentioned in sundry of the Fathers , within the first six hundred years after Christ , yet such mentioning of them is no evidence that they are not Popish , forasmuch as Popery was in the egg , and the mystery of iniquity began to work , though under other disguises , and under other names , even in the time of St. Paul himself , 2 Thess. 2.7 . Answ. 1 Tim. 4.1 . But if Popery be truly defined by St. Paul to be a departing from the faith , it shall be evident , that these are no Popery . It is prudently uttered by King James , Conf. Hamp . Court . pag. 75. Answ. when the like was before him objected of some of these matters ; That no Church ought further to separate it self from the Church of Rome , ( I may add , or from any other Church ) either in Doctrine or Ceremony , than she had departed from her self , and from Christ her Lord and head . And indeed it is a Popish and superstitious principle , to take nothing of those Churches that are opposite to them , which is an issue of their pride and arrogance ; R. Hook . Eccles. pol. l. 5. §. 68. p. 368. Calv. Epist. ad Socinum . 1549. vid. Et Insti● . lib. 4. cap. 2. § 11. which some now imitate on the other side . Now it must be noted , ' Thot those that hold the head , the confession of faith , do all joyn in the root , though they separate above , and in the branches . Hence , Ecclesiam aliquam manere in Papatu : There is some Church remaining in the Papacy , saith Calvin . Others I might name , but take Zanchy's ( notable ) word for all : Nescio quo singulari beneficio Dei , hoc adhuc boni in Romanâ Ecclesia servari , nemo non vidit , nisi qui videre non vult . Quod nimirum sicut semper , sic nunc etiam constans & firma in verâ de Deo , deque personâ Domini nostri Jesu Christi , doctrinâ persistit . Et Baptizat in nomine Patris , & Filii , & Spiritus sancti ; Christumque agnoscit , & praedicat pro unico mundi Redemptore futuroque vivorum & mortuorum judice : qui veros fideles secum in aeternum vitam recepturus , incredulos autem & impios in aeternum ignem cum diabolo & Angelis ejus ejecturus sit . Quae causa est , cur Ecclesiam HANC , pro Ecclesia CHRISTI etiamum agnoscam ; sed quali ? Qualis & ab Osea aliisque prophetis , Ecclesia Israelis sub Jeroboamo , & deinceps fuisse describitur , nunquam enim resipuit à suis fornicationibus . That is : I know not by what kind of special mercy of God , Zanch. ep. dedic . ante confess . suam . Tom. 8. but so it is , that thus much good remains in the Church of Rome , which every man sees , but they that will see nothing . Namely , that , as always , The Roman Church , what remains found in it . so now , it persists firm and constant in the true doctrine concerning God , and concerning the Person of our Lord Jesus Christ : And Baptizeth in the Name of the Father , and of the Son , and of the holy Ghost . And doth acknowledge and preach Christ for the onely Redeemer of the world , and he that shall be the Judge of the quick and the dead . Who also shall receive unto himself all true believers unto eternal life ; and who shall reject unto everlasting fire , with the devil and his angels , all unbelievers and wicked men . For which reason I do in some sort acknowledge THIS for a Church of CHRIST . But what kind of one ? namely , such as the Church of Israel is described to be under Jeroboam , and afterwards by Hosea and other Prophets , for she never repented of her fornications . Thus he . Some kind of Church of Christ then , it being ; Hence it follows , first , that all things in Popery are not superstitious ; for if a Church , there must be somewhat of the Spirit of God , and of Christ , in them , Joh. 1. Joh. 16. to guide and keep it in these truths . Else why do these Brethren read the Popish writers , the Jesuites and Schoolmen , as some of them have the best spoak in their cart from thence , and preach much of their matter and notions to their people .

The superstition may be either in the opinion that they had of them , or the abuse they made of them ; which being removed , the thing may be lawful , even in individuo . As the flesh that had been consecrated to an Idol , 1 Cor. 8. even that very flesh might have been bought or eaten , by the strong and those that knew the truth . As , God be praised , our people do in the things excepted against ; no man putting any confidence in them , but in Christ alone , observing them onely for order , edification , and decency .

Secondly , Some kind of respect must have been given to that Church ( as a Church of Christ in some sense ) by the Reformers ; both for preventing offence in respect of them abroad , and for the regaining of the brethren of this Nation amongst us , misled that way , as the Apostle saith : I become all things to all men , 1 Cor. 9. ad fin that I might by all means win some . If therefore , what could not be th●n , or cannot be now , without danger in those respects left off , be retained still ; the doctrine of the Church in the mean time being fully opened and professed ; it is charity , not Popery ; and wisdom ( godly ) not superstition . ' for we must have respect unto the weak . 1 Cor. 14. Object . Before we leave this . If it be objected , that the Church of * * Homily on Whitsunday , part 3. Homily of Rebellion in several places , and in other Homilies . England doth seem to hold the Church of Rome the seat of Anti-Christ , and the Pope to be his very peson : It is answered , suppose it do so ; Answ. yet doth it not therefore follow , but that the Church of Rome hath something in it of a true Church ; 2 Thess. 2. else how should Antichrist sit in the Temple of God , which is his Church , if the seat of Antichrist were not in some respects a Church . And that the Church of England doth acknowledge , that Rome hath something of a Church in it ; it s retaining the Baptism and Ministery of that Church , it s not re-baptizing or new-ordaining those that come to it from that , 2. The Mass-book . doth plainly shew . This for Popery and the Church of Rome in general . Secondly , for the Mass-book in particular . Cic. Joh. 1. De Justific . lib. 5. cap. 7. sit tertia propositio . Missale Rom. edit. Paris 1787. The Mass-book against merits . Let us see whether any gold be in Ennius dung , whether any good thing can come out of Nazareth , and whether any truth and piety out of the Mass-book . Bellarmine , who knew its meaning well , and in a cause wherein , if any where , he should have pass'd it by , proves out of the Mass-book , that we can have no trust nor confidence in our own work , and merits for salvation , but onely in the mercy of God . In which , as in the Master-vein , doth run the life-blood of all Religion . The words are : a] a] Collectâ in sexagessimâ . Deus qui conspicis , quia ex nulla nostrâ actione confidimus . Item b] b] Collect. secreta dom. Adventus . 2. ubi nulla suppetunt suffragia meritorum , tuis nobis succurre praesidiis . Item c] c] In canone post consecration . in orat . prox . post comemorat . pro defunct . — de multi●udine miserationum tuarum sperantib . &c. intra quorum , nos consortium , non aestimatur meriti , sed veniae quaesumus largitor admitte . That is ; first , O God , which seest , that we trust in no act or work of ours . Again ; Where we have no help of merits , do thou succour us with thy assistance . Again , Admit thou us into their ( the blessed Saints ) company , who art , not the esteemer of merit , but the vouchsafer of mercy . Thirdly , It having been often evidenced by * * Jewel , in defence of the Apolog. and others . ours , that our Doctrine , Worship , Discipline , and Government , is much more antient than Popery , ( properly so called ) although also usurped in some things by Papists ; what hindreth , but as the vessels of the Temple , defiled by Belshazzar both in drunkenness and idolatry , Dan. 7. might return to their pristine use ; so those things that were Christs before , De doctr. Christ . l. 2. c. 40. but usurped by them , we may , tanquam ab injustis possessoribus in nostrum usum vendicare ; take our own goods out of theevish hands , as Austin , Austin . of the truths uttered by the Heathen .

But lastly , ( because the victory over Goliah was the more remarkable , the last blow being given by his own sword ) we shall retort the argument , viz. 4. Because the Liturgy destroyeth Popery and Superstition . That there ought to be no separation from the Worship and Liturgy , because whilst the Common-prayer-book is of force , and neither deserted nor transgressed ; Popery , and that superstition on the one hand , as a flood ; nor Anabaptism and Separation , as a rotting distillation , on the other ; can ever come in upon the Church . And for this , though I have neither strength nor armour , so specious or so massy , as they perhaps may have ; yet I shall not doubt to cast the Gantlet to any Champion of the Philistines . Such was the judgment of that learned Prince , King James , related to by the Lord Arch-bishop of Canterbury , Lord Abbot Arch-bishop of Cant. Letter , with K. James instructions concerning Preachers , Sept. 3. 1622. in these words : His Majesty therefore calling to mind the saying of Tertullian ; Id verum quod primum . ( That is true which is first ) And remembring with what doctrine , the Church of England in her first , and most happy Reformation , did drive out the one , and keep out the other , &c. He had nam'd before , Popery , Anabaptism , and Separation . I am not ignorant that Sancta Clara hath endeavoured to reconcile even our Articles of Religion , with the doctrine of the Church of Rome . But what communion hath light with darkness , 2 Cor. 6. and what concord hath Christ with Belial , and what agreement hath the Temple of God with Idols ? The new Jerusalem is four - square , the Harlot sits upon Circles , ( * * Apoc. 17.9 . seven hills ) can they quadrare circulum ? But to return to the former . For proof ( at present ) touching Anabaptism and Separation , there is no doubt of that . And for Popery , the chief points thereof ( as opposite unto the Protestant Religion ) are countervened there , as may appear by the Council of Trent , by Bellarmine , and our Rhemists ( the true Interpreters of that Council , as our a] a] De S. Scripturâ in presatione . Quia novus Papismus â vetere multum differt , quod de omni causa Tridentinum concilium statuerit , imprim●s quaeramus , tum hujus concilii fideliss . interpretes Jesuitas , & nostros etiam Rhemenses ; & quia Bellarminus has causas accurate , tractavit , illum quasi scopum proponemus . Whitaker hath it ) if compared with it . To instance in a few particulars . The first shall be that ; Traditiones ipsas — pari pietatis affectu & reverentiâ suscipit & reveretur . That the Traditions of the Church are to be received with the same affection and reverence , b] b] Concil. Trid. Sess. 4. decret. 1. as the holy Scriptures themselves . And so the worship of God may be farced with them , 1. Traditions . as well as with the reading and preaching the holy Scripture . Now the Liturgy assigneth nothing to be put into the worship but the Scriptures , either those that are undoubtedly so , or else such as have been of great veneration and antiquity in the Church , though not received into the Canon , R. Hook . Eccles. pol. l. 5. § 19. and which in regard of the divine excellency of some things in all , and of all things in certain of them , have been thought better to stand as a list or marginal border unto the Old Testament ; yet with this liberty , that where the Minister shall perceive some one or other chapter of the Old Testament to fall in order to be read , Admonition to all Ministers Ecclesiastical , prefixed before the second Tome of Homilies . 2. Intercession of Saints . which were better to be changed with some other of the New Testament of more edification ; he may do it . As was noted above .

The next may be , the Medium or Mediator of our worship , by whom it is to be commended unto God . The Church of Rome joyn in commission with Christ the blessed Virgin , the holy Apostles , the Angels , and the Saints departed . Our Common-prayer , as our Saviour in another place , Luk. 1. Apoc. 5.8 . Heb. 5. shuts out all this crowd , and with the High-Priest when he was to offer Incense , which represented the prayers of the Saints , suffers no man to take this honor to himself but Christ alone , in the close of the prayers adding this basis to the support of all , and naming no where any other ; and sometime expresly excluding them by that bar [ only ] affixed unto Christ through our only Mediatour and Advocate Jesus Christ our Lord . Second Collect in the Letany , and elsewhere . 3. Merits .

A third , the merit of our prayers and worship . The Papists we know , do attribute so much to that , such a kind and number of them being said at such a place , they shall merit the very merits of Christ , and properly deserve a reward . And that not ex congruo , and of conveniency only , but ex condigno , and of strict justice . Good works ( say the Rhemists , On Heb. 6.10 . and prayer and divine worship , is a principal one even with them also ) be meritorious , and the very cause of salvation , so far that God should be unjust , if he rendred not Heaven for the same . But our Liturgy teacheth us , that when we have offered our alms , our prayers , yea , and have performed the very highest of divine worship , the celebration of the holy Communion , in the close of all to say : Thanksgiving after the Communion . And although we be unworthy , through our manifold sins , to offer unto thee any sacrifice ; yet we beseech thee to accept this our bounden duty and service , NOT WEIGHING OUR MERITS , BUT PARDONING OUR OFFENCES , &c. and many the like passages . 4. The Sacrifice of the Mass . Concil. Trid. Sess. 6. sub pio 4. c. 2. A fourth particular shall be the Mass , wherein is pretended that the Bread after Consecration being trans●ubstantiated into the very flesh of Christ , and that elevated by the Priest with certain words ; there is offered up a real sacrifice expiatory for the sins of the living and the dead . Non solum pro sidelium vivorum peccatis , poenis , satisfactionibus & aliis necessitatibus ; sed & pro defunctis in Christo nondum ad plenum purgatis ritè offertur . And again , Can. 1. Si quis dixerit in Missa non offerri Deo verum & proprium sacrificum , Anathema sit . That is , In the Mass is offered rightly , not only for the sins , punishments , satisfactions and other necessities of the living , but for the dead in Christ also . And , if any man shall say that in the Mass there is not a true and proper sacrifice , let him be accursed . Contrary to this idolatry , blasphemy and superstition ; In the publick form of Administring the Sacrament , in the Prayer ( Consecratory ) in our Liturgy , whereby the Bread and Wine is set apart for that holy use ; Prayer before the distribution of the Sacrament . The entrance is this : Almighty God our Heavenly Father , which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our Redemption ; who made THERE , BY HIS ONE OBLATION OF HIMSELF ONCE FOR ALL , a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world , and did institute , and in his holy Gospel command us to continue a perpetual MEMORY of that his precious death , until his coming again . Transsubstantiation . Artolatria . Communion in one kind , Concil. Constant . Sess. 13. What should I speak of Transsubstantiation , and of the worshipping of the Host , whereas the Prayer-Book teacheth us to believe it is Bread and Wine still , and to lift up our hearts to worship Christ in the Heavens . The defrauding of the people of one half of the Sacrament , the Cup ; ( licèt Christus post coenam instituerit , & suis discipulis administraverit sub utraque specie panis & vini hoc venerabile sacramentum , tamen hoc non obstante , &c. that is ) though Christ instituted this after Supper , and administred it unto his Disciples under both kinds of Bread and Wine , yet this notwithstanding ; They forbid the Priest to give it so , under the penalty of Excommunication .

7. Sacram. Corruption of Bapt. &c. 5. Prayer for the dead . Concil. Trid. Sess. 9. sub p. 4. Decret. 1. The multiplying of the Sacraments , the vitiating of Baptisme by superstitious ceremonies , of exorcising , with Cream , Spittle , &c. All which foul Spirits are cast out by the Liturgy from our worship , with multitude of others . I shall but name one more , ( that you may tell them on your fingers . ) And that is prayer for the dead . Whereas the Church of Rome it self doth teach , that there is no use of Prayer for the damned , because Purgatorium pro eis tantum esse , qui cum venialibus culpis moriuntur , Bell. de purgat . lib. 2. cap. 1. ad fin . A wise distinct●on . & rursum pro illis qui discedunt cum reatu poenae , culpis jam remissis : Purgatory is for those only that dye in smaller sins , or in guilt of punishment , the offence being pardoned . Now our Church excludeth the use of Prayer for any deceased . For those who dye excommunicate , they have no solemn Burial . And for others who dye in the Faith and Fellowship of the Church , it prayeth not ; Form of Burial , whilst the earth is cast upon the body . but first professeth its Faith of their happy Resurrection . Forasmuch as it hath pleased Almighty God , to take unto himself the soul of our dear Brother here departed , we therefore commit his body to the ground in sure and certain hope of resurrection to eternal life , &c. Then professing against Purgatory , it saith ; Almighty God , The Thanksgiving before the last Collect at Burial . with whom do live the spirits of them that depart hence in the Lord , and in whom the souls of them that be elected , after they be delivered from the burden of the flesh , be in joy and felicity . Lastly , it giveth therefore thanks : We give thee hearty thanks , for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world , &c. Where by the way , let it not offend , that this form is applyed to all . Why the same form is applyed to all that are buried . For first , it useth the word hope , not knowledge . Secondly , it is applyed only to those who dye visible members of the Church , and not excommunicated . So that charity doth not interpose its private judgment , where the Church hath not pronounced hers . To conclude the Br. must consider , that the Liturgy was directed on purpose to oppose Popery : as was noted above . His Majesty remembring with what doctrine the Church of England in her first and most happy reformation , did drive out the one , and keep out the other , namely , Popery and Separation , saith his Grace of Cant. And thus much in answer to the fifth general Exception , viz. Popery , Superstition and the Mass-Book .

SECT. VI. Of the Non-establishment of the premises by law .

COme we to the sixt , viz. That the doctrine , the worship , the discipline and government are not established by law in this Church and Nation . This I shall reply unto in reference unto them all in general first , and then descend unto the severals . 1. The Authors of the Book intituled , Reasons shewing the necessity of Reformation , &c. And here , before I come to the matter it self , I must take leave to speak a word unto these objectors . And it shall be in their own Language ; namely , that they are like to give a sad account unto God ; or in a more Authentick one , that they must look unto it for this their writing , 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 , Act for uniformity of Common-Prayer . vîz . the Act 1 Eliz. 1. establishing the form of Gods worship . The obedience unto which , and other ( tending to the setling of Religion among us ) hath been so much shaken by the form and appearance of truth and godliness , which their Treatise hath , without the power thereof , seemed to have . This to their persons . 2. Their scope . Next for their scope , they express it , not to be a reformation of the things they except at , but a plain abolition of them ; Z●nch . Epist. ad Cardin. Letharing ib. 2. whereas our Lord Christ ( saith the Cardinal approved by a chief man of our own ) did not destroy the Temple , but only purge it . Christus non destruxit Templum sed repurgavit ; ita ecclesiae in quas irrepserunt aliquot errores , abusus , superstitiones , non sunt convellendae sed repurgandae ; So the Churches , saith he , into which some errors , abuses and superstitions are crept , are not to be plucked up , but purged . But it seems ubi dolor ibi digitus ; the Kitchin of the chief ( supposed ) Author of that Treatise , is like to be cooler for the late restitution ; having lost the Revenues of a good part of a Bishoprick , as 't is said , which he had purchased . And it may be others of these Brethren are ejected as they had ejected others . For these times are like those . Ruffin . Hist. eccl . l. 1. c. 21. Ea tempestate , foeda facies ecclesiae , & admodum turpis erat ; non enim sicut prius ab externis , sed à propriis vastabatur . Fugabat alius , alius fugabatur , & uterque de ecclesia erat — praevaricatio erat , & lapsus & ruina multorum . Similis poena , sed impar victoria ; similiter cruciabantur , sed non similiter gloriabantur , quia dolebat ecclesia etiam illius casum , qui impellebat ad lapsum . At that time the face of the Church was foul and uncomely indeed ; for not now , as formerly , the Church was destroyed by enemies , but by her own ; One is driven , the other drives him away , and both of them of the Church . Offences , and falls , and ruines there were of many . All were like sufferers , but not all like conquerors . All were tortured alike , but all could not glory alike ; for the Church did lament even his fall , that forced another to miscarrry , saith the Historian .

But to leave the men , and to come unto the matter . 3. Their matter . The premises are not established , they say , because there is Addition , Detraction , and Alterations made in them , since the Originals and first establishment . For Answer , Object . 1 Addit . Substract . Alterat . Answ. we may note here a twofold distinction : 1. Of persons , private or publick . 2. Of things , lighter or more material ; to apply these . If the Alterations , Additions , or Detractions alledged , be done by private hands , and in things of lesser moment , Misprisions in lesser things by private hands . the main continuing unviolate ; It would be better thought on , whether such a misprision ( be it casu or consilio , unwittingly or willingly ) ought to invalid a publick act . For then perhaps neither the Brethren have an authentick Bible , nor any Lawyer a true Statute-Book , because there are many faults do happen by the pen , and by the press , which may have happened in the things we speak of . But secondly , if such alterations , In more material ones , and by publick persons . &c. be made by publick persons , or in things material ; it must be considered what powers the Laws do give unto them in these affairs ; now it is certain , and the Brethren acknowledge it , that until 17 Carol. 11. The King had freedome by Law to appoint under his Broad Seal Commissioners for Causes Ecclesiastical , Reasons for Reform . p. 51. to amend whatsoever might be reformable in the Church . And in the Act for uniformity of Common-Prayer Act for uniformity of Com. Prayer . at the end of it , it is granted unto the Queen , that if there shall happen any irreverence in the service of God , by the mis-using the orders appointed in the Common-Prayer-Book ; she may by her Commissioners , or by the advice of the Metropolitan , ordain further rites or ceremonies for the advancement of the glory of God , &c. Several Acts in K. Hen. 8. Edw. 6. Q Eliz. particula●ly that of 1 Eliz. cap. 1. Necessit . of Reform . p. 50. Now by this and other particular Acts , that restored all Ecclesiastical power from the Pope unto the Crown ; And particularly by the Act of 1 Eliz. cap. 1. wherein having first united and annexed all Spiritual and Ecclesiastical jurisdiction to the Imperial Crown of this Kingdom , ( they are the words of the Brethren ) it addeth what power shall be given by commission under the Great Seal to exercise the same in this following clause , viz. And that your Highness , your Heirs and Successors , Kings or Queens of this Realm , shall have full power and authority by vertue of this Act , by Letters Patents under the Great Seal of England , to assign , name and authorise , when , and as often as your Highness , your Heirs and Successors shall think meet and convenient , and for such and so long time , as shall please your Highness , your Heirs or Successors , such person or persons ( being natural born Subjects to your Highness , your Heirs or Successors ) as your Majesty , your Heirs or Successors shall think meet to exercise and use , occupy and execute , under your Highness , your Heirs and Successors , all manner of jurisdictions , priviledges and preheminencies in any wise touching or concerning any spiritual or ecclesiastical jurisdiction within these your Realms of England and Ireland , or any other your Highness Dominions and Countries . And to visit , reform , redress , order , correct and amend all such errors , heresies , schismes , abuses , offences , contempts and enormities whatsoever , which by any manner spiritual or ecclesiastical power , authority or jurisdiction , can or may lawfully be reformed , ordered , redressed , corrected , restrained , or amended , to the pleasure of Almighty God , the increase of vertue , and the conservation of peace and unity of this Realm . Now howsoever the Brethren would make this Act void , after the Act of 17 Car. 1. ( of which anon ) yet the things we speak of being transacted before , remain in force by vertue of that Act. And certain it is , that not only the Kings themselves ; but the Parliaments also , the Judges , the Ministry , have always thought that by the King , some alterations might be made by vertue of these Acts , without violation of Law , provided nothing were done contrary to any thing in the Book contained , Preface to the Com. Praye● Book . especially when the King shall be supplicated by his people thereunto . Hence the King in his Proclamation for the Authorizing of the Book of Common-Prayer , by occasion of the Conference at Hampton Court , ( which having reflected on ) saith : Kings Proclamat . for establishing the Book of Com. Prayer . And for that purpose , ( namely , to satisfie the scruples of some tender consciences ) gave forth Our Commission , under Our Great Seal of England to the Arch-Bishop of Canterbury , and others , according to the form which the LAWS of this Realm in like case prescribe to be used , to make the said EXPLANATION , &c. And it is also certain , that the same , not only Kings successively , but also Parliaments and Judges , with all the other Magistracy , have taken all the premises , viz. The Doctrine or Articles of Religion , the Worship or Common-Prayer-Book , The Discipline and Government to be established by Law . Or else how will the Brethren , or how can any other free the Kings from Arbitrary Government ; the Parliaments from betraying the publick liberties ; the Judges from perjury and perverting Law ; and other Magistrates from oppressing of the people ; if men have been punished for disobedience to these , if not established by Law . But surely , we may more safely confide in the judgment of so many Acts of Parliament and Laws ; of so many Princes , By divers Ministers of sundry Counties , so in the title . K. Ja. Instructions to Preachers , 1622. Artic. 4. Parliaments , Judges , Magistrates , then in the conjectures of certain Country or County Ministers , what is Law . The rather , because this being a Prerogative ( Ecclesiastical jurisdiction ) belonging to Soveraign Princes , is expresly forbidden Ministers to meddle with , further then they are presidented in the Homily of Obedience , and in the rest of the Homilies and Articles of Religion . And besides that the declaring of Law in general is proper to the Judges ; for to you ( saith our [ * * Kings Speech at the Dissolution of the Parl. after his assents unto the Petition of Rights . ] late Soveraign , speaking to the Judges in Parliament ) only , under me belongs the interpretation of Law .

But Thirdly , should we grant that according to the punctilio's and formalities of Law , they should not be established by that of the Land ; yet the Church hath its Law also ; that whatsoever is imposed by the Governors thereof for edification , Note . agreeable or not repugnant to the Scriptures , especially if God and experience have set their seal thereunto ( as the premises have had ) and that custome and tract of time have given them prescription ( which the Apostle after all reasoning flies unto ) if such things should be excepted against by others , 1 Cor. 11.16 . yet doubtless very improperly by those ; 1 Cor. 9.1 , 2. whose seed of generation , and milk of infancy , and strong meat of riper age , they have been in the Lord . Yea , I add and who by their profession and subscripsion have been particularly obliged to them . But oftentimes it cometh to pass , that the watchmen themselves , who were appointed for the Safeguarding of the Church , Serm. before the H● Com. Feb. 18. 1620. prove in this kind to be the smiters and wounders of her , saith the Primate of Ireland . And no marvel ; for , veteres scrutans historias , invenire non possum , scidisse ecclesiam , & de domo Dei populos seduxisse , praeter eos , qui Sacerdotes à Deo positi fuerant & prophetae , id est speculatores . Searching the antient Records , Hier. in Hos. 9.8 . Tom. 6. I cannot find , that any other have rent the Church , and have seduced the people from the house of God , but they , who have been appointed Priests by God , and Prophets , thar is , Watchmen , saith St. Jerome . I have done with the first Exception against the premises , viz. their non-establishment in general .

Subsect . 1. Articles not established .

COme we now to the particular proofs of their non-establishment , with replies unto them . And first , 2. Partic. Except . against the establishment of the premises . the Doctrine , or the Articles of Religion , they are not say the Brethren established , because neither doth the Act ( 13 Eliz. ) name them in particular , nor so much as their number , but only the title page ; nor is it known where the original is enrolled . Answ. Omitting what several others may have more pertinently answered in their replies to the Brethren , ( none of which I have read ) my conceptions are : First , Necessity of Reform . p. 1 , 2 , That this reflects gross negligence upon the then Parliament , if they laid that foundation weak , upon which the whole fabrick of Religion in this Church , was to be raised . But Secondly , Do the Brethren imagine , that the Parliament intended to establish titulum sine re , the title , and leave the matter uncertain ? Surely , not only that Parliament , but all since ; The Princes also and Judges ever since have taken the Articles as now they are , to be confirmed then , K. Declarat . b●fore the Articles 4 Car. 3.1 . and to contain the true Doctrine of the Church of England , who surely had good assurance that they did accord with the original . Thirdly , Again , if all Acts of State be void , whereof the originals are not extant , although confirmed by Act of Parliament ; what the inference may be , I leave to the Learned in the Laws to judge ; for my self , I take it to be a suggestion of a very dangerous consequence . This for the Articles .

Subsect . II. Common-Prayer-Book .

NExt for the Liturgy or Common-Prayer-Book ; That they say , is not established : First , because it is not the same that was established by the Parliament , 1 Eliz. 2. And secondly , because if it were , yet it is not established by Law , because that of 1 Eliz. 2. it self doth not appear to be established neither , because it is not agreeable to the Act , nor annexed to it , nor the original to be found . 1. Com. Prayer Book of Q. Eliz. To begin with the Book of Queen Elizabeth , and then to come to that now in use . Touching the former , the Act of 1 Eliz. 2. touching uniformity of Common-Prayer , and Administration of the Sacraments , enjoyneth the use of that Book , with the allowance of one alteration or addition of certain Lessons to be used every Sunday in the year . Except . And the form of the Letany altered and corrected , and two sentences only added in the delivery of the Sacraments to the Communicants , and none other , or otherwise from the Common-Prayer Book , confirmed by Parliament in the fifth and sixth years of Edw. 6. Now because the Book of Q. Elizabeth referreth to that , and that the alterations mentioned in that of Q. Eliz. from that of Edw. 6. are not particularly named in the Act for conformity of Common-Prayer ; And because the original Book of Edw. 6. is lost , and this of Q. Eliz. printed , differs from that of Edw. 6. the Brethren infer , that the Book of Q. Eliz. is not established , or not evident that Answ. 1 it is established by the Act. I might answer , That these being niceties of Law , and the alterations insisted on either in Q. Eliz. Book , or in the present one from that , Answ. 2 not being many , or much material ; And being generally Answ. 3 received as established , ( the matter being godly , Answ. 4 and presence of God in the comfort and edification of Answ. 5 his people thereby evidently approving of it ; ) I might , as I said , answer viderint alii , let men of skill in Law look to that point . But seeing I take their objections from Law to be easily answerable ; go to , let us try their strength .

The Parliament of the 1 Eliz. 2. Q. Eliz. Liturgy established . did know that the former Book of 5 , 6 Edw. 6. was abolished by an Act 1 Mar. 2. and mention it in the Act. And that the Original was taken off the Parliament Roll , and so lost . They did not think it necessary notwithstanding this , either to name particularly the alterations made , or to annex the Book unto their Act. Now the Q. and Parl. did judge that they had done enough to establish the Book ; the Brethren affirm not . Wherein , if they were right in their matter , yet not in their modesty . But they are amiss there also . For the Parl. knowing the Book of Edw. 6. to have been in all Churches , and in every mans hand ; and themselves allowing , not the original , which was lost , but the printed ones , with the alterations they mention ; it was most easie for any man to find , by comparing the Books printed by this Act with those of Edw. 6. which were the alterations the Parl. having named where they were , and concerning what . But because by this it appears according to the judgment of these Brethren , that the Q. and these Parl. then , were in matter of the greatest moment ) the establishing of the Doctrine and Worship , Articles and Liturgy of Almighty God , and means of the salvation of men ; ) either so ignorant , that they understood not what was requisite , to the full establishment of their own Acts ; or so negligent , that they minded it not as they should ; And seeing all the Kings and Parliaments since have swallowed their error ; As also all the Judges of the Land , who do not only sit in Parliam . to give advice , but also have judged in their several Circuits the violations of those Books ; And because the present and future Parliaments may be subject to the like miscarriages ; may it be prevented in a better way , then by the Parliam . restoring to the Clergy the liberty of being elected Burgesses ? ( lost , as I take it , but in Henry the 8 th . his time ) and so the Brethren may obtain places in the House of Commons , and the Parliament enjoy the benefit of their guidance .

2. To their instances particular , in their printed sheet of alterations in the first printed book of Queen Elizabeth , from that of Edward 6. viz. certain Saints days in the Kalender , 1 Saints days . but in black letters , instead of others that were named in that of Edw. 6. Secondly , certain Lessons of the Apocrypha appointed to be read , instead of some out of the Canonical Scripture , which were before appointed in the book of Edw. 6. For answer to both these , first , in general we have heard above , to which I refer the reader . Next , in particular , to that of the Saints days , it doth not seem to hazzard the bringing in of new Holy-days ; both because as the brethren acknowledge , they are set down in black letters , those to be kept Holy-days in red ; but especially because the number of Holy-days is stinted , they are set down by name in the Liturgy , and a prohibition of any other to be kept ; so that as long as the book remains as now it is , there can be no peril of that . It may be the change of names was , because the days now put in , might be days of payment of mony , or days of Law , or perhaps unworthy persons names put out , and better put in their room , as Mr. Fox did in that Kalender of his Martyrology . But this , whatsoever it be , makes no alteration in the Service , or in the reading . Yea , but the alteration of the Chapters does . 2. Apocryphal chapters . To that therefore I say , that this alteration was done either casu and by chance , or consilio and of purpose . And then either by privat hands , or by publick authority , by the Queen , or Commissioners from her , according to the clause in this Act , authorising her for explanations . In all which respects ; I refer unto the general answer afore-going . But more particularly . They might be altered upon some such suggestions , as was made afterward by the Brethrens Ancestors ( modestly ) at the Conference of Hampton-Court , of which afterwards .

To the Second . 2. Book of Common-prayer , a● it now stands established . The book of Common-prayer as it now stands as established , which the Brethren oppose , as differing from that of Queen Elizabeth , in alterations , detractions , and additions . For answer , first , in general . We must reflect on what hath been said above , viz. That such alterations as have been made by Royal authority , by commission under the great Seal , being made but for explanations fake , and containing nothing contrary to any thing in the book contained , doth not derogate from the authority and establishment of the book ; but such alterations are confirmed , such power being yielded to the Kings of this Nation by the Laws . K. James Proclamation for uniformity of Com. prayer . And for that purpose gave forth Our Commission undes Our Great Seal of England to the Arch-bishop of Canterbury , and others , according to the form , which the LAWS of this Realm , in like case prescribed to be used , to make the said EXPLANATION , &c. saith the King , upon occasion of the alterations made at the Instance of the Brethrens predecessors , at the Conference at Hampton-Court .

But to come unto particulars , first , to the Alterations . 1. Alterations in the Liturgy . That of Holy-days hath be●n replyed unto , as also that of Apocryphal Chapters . To which I add , R. Hook. eccles . pol. l. 5. § 20. That it cannot be reasonably thought , that we do thereby offer disgrace unto the word of God . For in such choice we do not think , but that fitness of speech , may be more respected than worthiness of matter . But this alteration whatsoever it were ; was made , as by the authority of the King , By whose means the Apocryphal chapters were altered . so it seems by the occasion of Dr. Reynolds anotations : For the King said ; That Dr. Reynolds should note those chapters in the Apocrypha books , where those offensive places were , and bring them . But why do the Brethren appear now so zealous for the reading of the Scripture , Conf. Hamp . Court , p. 63. Matth. 15. which they had almost laid aside in the publick worship , for their own traditions , i. e. for what they thought better , to deliver unto the people .

3. As for the alterations made for explanations sake , K. James explanation of the present Liturgy . by the King , at the suit of the Non-conformists at that Conference ( now made violations of the Statute , and essential alterations of the book ) they were not in any part of the substance of the book it self , not in any prayer , Not any alteration in the matter of the Liturgy . or Exhortation , and so in no one point either of Doctrine or Worship ( let the Reader note against the calumnies insinuated by these Brethren ) but onely in some two or three words in the old Translation of the Gospels ; And in a few Rubricks , Hook. eccles . pol. l. 5. § 19. which are directions for the service . The words altered in the Gospels ( wherein the steps of the Latine-service-book have been somewhat too nearly followed ) they are these . 1. ' And Jesus said to them , Conf. Hamp . Court . p. 86. to be put twice into the Dominical Gospels , instead of , Jesus said to his Disciples . Though at the Conference it was answered , That for ought that could appear by the places , Ibid. pag. 63. he might speak as well to his Disciples as to the Pharisees . The alterations in the Rubricks are . Ibid. pag. 86. 1. Before the general Absolution is put : or Remission of sins , which before was onely Absolution . 2. In private Baptism , the lawful Minister present ; before it was , then they minister it . 3. In the same Rubrick : they procure not their children to be baptised ; before it was , they baptize not children . 4. In that before Confirmation : Examination , with Confirmation of children , it was appointed , but I do not find it was done . So that as the alterations of the words of the old Translation were but two ; so these in the Rubricks are but three . And none of them in the very Text of the Liturgy it self .

2. Detractions from the Liturgy . The second variation of the present book , from that of Queen Elizabeth , are detractions , or takings away . But God wot they are scarce a number , but two , and the present Book innocent of them , being both made in that of Queen Elizabeth . The one is a Rubrick ( mark , nothing of the substance and Text , but a Rubrick onely ) after the Communion , containing an explication in what sense kneeling is enjoyned at the Communion . Kneeling at the Communion explain'd . And the Brethren say 't is an excellent and solid one , and so it is : but will they then now kneel ? First , negatively , it saith , That the kneeling is not to the Bread and Wine , Reas. for Reform . Ed. 2. pag. 3. of the inserted sheet . for they remain Bread and Wine still . Secondly , Nor to any real and essential Presence there being , of Christs natural flesh and blood , for they are in heaven and not here . But secondly and positively , this gesture of kneeling is for signification of the thankful acknowledgment of the benefits of Christ , given unto the worthy Receiver , and to avoid prophaneness . Now I suppose this Rubrick might be omitted in the Liturgy , as being rather a Canon than a Rubrick . These serving chiefly for direction , how the worship is to be performed . Not so properly for explication , though some of the Rubricks also do explain . But none of them the chief Ceremonies , as the Surpliss , or the Cross in Baptism ; and therefore the exposition of these being omitted , the other might be thought fit also to be left out , which would else have occasioned the addition of the explication of them also , and of others , to the occasioning of disputes rather than devotion , it being not so needful to explain there , the Orthodox doctrine in this point being laid down in the Articles , and in the Homilies . Artic. 28. Homil. of the receiving the Sacrament . Can. 30. Can. 18. The explanation of Rites being thought fit for the Canons , as in ours the explication of the Cross in Baptism , and of bowing at the Name of Jesus .

But secondly , this appears , that this Rubrick doth seem not to be appointed by Parliament . For if you observe the first Edition of the Common-prayer-book of 5 , 6 Edw. 6. ( which is done in very good paper and print , the next being in worse , as is usual in second Editions of books ) you shall see room enough vacant in the left page to have received that Rubrick , but that is left bare , and the Rubrick is printed in a leaf by it self , and pasted on ; Observed as we were viewing , by my worthy friend , M. Tho. Smith , keeper of the publick Library at Cambr. which is further cleared by the Errata in the first edition , the second having none . In that first edition , the Rubrick is printed after all the Rubricks , in the other it is in order at n. 3. in another between n and o. which shews , that it came after the book was printed off , and so not in that passed by the Act. Now then , not being established by the Act , as it seems the Parliament of 1 Eliz. knew , they might omit it , and yet not be guilty of detractions from the Book . A prayer omitted . The next omission is , a prayer to be used in times of dearth and famine . But seeng it cont●ins no other matter for doctrine , but what is in the prayer yet standing for that occasion . 2 King . 7. ( The former draws an argument to prevail with God , from the miracle wrought by Elisha in the famine of Samaria . And the latter yet standing , from the general course of Gods providence , and from his goodness , which surely are more immediate grounds of faith . ) It is not at all material , especially seeing the omission might be from the Press , and not from the Prelates . Now these two are the onely detractions of the book from that of King Edward , but neither of them chargeable upon the present , but on the Book of Queen Elizabeth , which this follows . It appears from the premises , that we have all the Liturgy that was established , Text , Substance , and Circumstance , as in Queen Elizabeth's time , and that Book of hers all that the other had , except these immaterial omissions of one Rubrick not establish'd , and of one Prayer , another more pertinent still remaining , two for the same thing in this case and place being not thought so necessary . Though all now in the Liturgy be not by that act established , which leads me to the last head of Exceptions against the present Book , viz. the additions .

3. Additions to the Liturgy . The Additions . For answer in the general , I refer unto what was said above . Secondly , in particular . These additions are not annexed as part of the Book that the Act established . But either as explanations of it , which , as we heard above , the King hath power to do . As are the Questions and Answers added to the Catechism , Conf. Hamp . Court , p. 43. at the suit of the Non-conformists , at the Conference at Hampton-Court : Or they are certain necessary Prayers , for the Kings relations , which must be variable according to times , and the state of the Royal Family ; and so not to be established necessarily by Parliament , but put into this Common-prayer-book because of daily use with it ; yet not made parts of it , and therefore not altering what was established by the Act. No more then the printing of the Kings Proclamation for uniformity before it , is part of the Book , or then divers godly prayers at the end , devised by some good men .

But to come to the particulars . 1. Prayers . The Prayers and the Questions in the Catechism ; both which the Brethren acknowledge to be useful , though with some particular exceptions against a question or two . The Prayers added to the Book of King Edward , are one for the Queen or King , another for the Bishops , a third for Queen Anne and the Royal Progeny ; which the Brethren acknowledge to be useful and necessary . They acknowledge also , pag. 28. pag. 30. that in the Catechism , somewhat of that kind to be useful and necessary , though not that model . To collect then and conclude . It appears , that we have the Book now as established in Queen Elizabeths time , without alteration . ¹ Except some odd days set down under other names . ² Also perhaps some few Chapters altered in the Kalender . ³ Two words chang'd in the old Translation . ⁴ And three or four Rubricks or directions explained . And all these , except the first ( names of days ) at the request of the Non-conformists , the Brethrens Predecessors in these exceptions . And no detraction of any Rubrick , or Prayer , or Exhortation , or line , or word , ( in the text of the Book or otherwise ) but of a Rubrick about kneeling that seems not to be established by Parliament ; and of one Prayer against famine , not of any consequence ; with the addition of some useful prayers , and some Questions and Answers , necessary for the enlarging and explication of the Catechism ; but not as part of the Book . 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 sub●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 vindicat●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 k●● . 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 House of Peers , carried for them by far the major part of Lords . Yet after five repulses , contrary to all order and custom , it was by tumultuary instigation obtruded again , and by a few carried , when most of the Peers were forced to absent themselves . In like manner was the Bill against root and branch brought on by tumultuary clamours , and schismatical terrors , Bill against Episcopacy . which could never pass till both Houses were sufficiently thinned and over-awed . To which partiality , while ( in all reason , justice , and religion ) my conscience forbids me by consenting , to make up their Votes to Acts of Parliament , I must now be urged with an Army , and constrained either to hazard my own , A cause of the War , defence of Episcopacy . and my Kingdoms ruine by my defence ; or prostrate my conscience to the blind obedience of those men , whose zealous superstition thinks , or pretends they cannot do God and the Church a greater service , than utterly to destroy that Primitive , Apostolical , and antiently Vniversal government of the Church by Bishops . And the King hath the like complaint * * Kings declaration to all his loving subjects , Aug. 12. 1642. p. 8. print Cambr. else-where . So that we see what was the mind and affection , the scope and intent of the King and the two Houses , as then when that Act passed touching Episcopacy . Whence it will follow , that as they had no intention , nor ever consented to the Bill for it , to destroy the office ; so neither did the Commons think that it was so , by that Act of taking away their votes , or by recalling of the former clause of 1 Eliz. 1. touching Ecclesiastical Jurisdiction : for then they would not have prepared another Act for it , which never passed the Houses whilst full , nor the Kings assent afterward , and so is no Law . It remaineth therefore , that the intention of the Parliament in the repealing of that clause , was onely in reference unto the High-commission Court , or other excentrical from the legal jurisdiction of Bishops , and raised onely by the Kings prerogative , yet of use whilst established ; but removed , not for its unprofitableness , as to prevent some greater inconvenience . It was their jurisdiction in those cases , and upon such special commission from the King , that there ceased , not their ordinary , legal , and per se Episcopal power of government in this Church . * * By Act of this present Parliament for restoring Episcopal jurisdiction . As hath been of late more authentically evidenced , Answ. 4 even before this was printed . As for the Ordinance , that , especially at that time , as it could at no time , cannot countervene a setled Law . Neither have the Houses power to declare any thing against Law , as we heard above . Lord Cant. speech ubi suprà . For close therefore , I repeat that suit of his ; and do humbly in the Churches name , desire of his Majesty , that it may be resolved , not onely by all the Reverend Judges of England , A supplication to his Majesty and the two Houses of Parliament . but by his Majejesty , and both Houses of Parliament , and then published by them , that the Doctrine and Articles of Religion , the Liturgy and Worship , the Discipline and Government , are not against , or besides the Laws of this Realm . That so the Church-Governors may go on cheerfully in their duty , and the peoples minds be quieted , by this assurance , that neither the Laws , nor their Liberties , are infringed as Subjects thereby .

SECT. VII . Of the Obligation of the League and Covenant .

AGain , it is objected , that there is an engagement for the Reformation of the Doctrine , Worship , Assemblies , Discipline and Government in the solemn League and Covenant ; therefore they are not to be adhered unto .

Subsect . 1. That the Covenant obligeth not .

OMitting the elaborate and excellent pains of the University of Oxford in this argument ; Reasons of the University of Oxford , concerning the Covenant , 1647. Duplies of the professors of Aberdeen , to the Brethr. concerning the Covenant , 1638. Dr. Lesly Bish. of Down in his Visitation speech , Lond. 1638. 1. Argument Because it is opposite to & after other Oaths , &c. Gal. 3.14 , 18. as also that of the Professors of Aberdeen in Scotland ; And of the Bishop of Down in Ireland , ( the testimony of the three Kingdoms against it ) I shall propound only four Arguments to evince , first , the nullity of its obligation ; and then from thence collect what it binds yet unto . The Arguments touching the former are : First , from the nature and order of this Oath . The second from the power imposing of it ; The third from the matter of the oath it self ; The last from the scope and end of its framing and imposing . First , from the nature and order of this Oath . When there are two oaths touching the same things , and they contradictory one to another ; if the former be lawful and obliging , the latter cannot be so too , but void and null , ipso facto . Hence it is , that our Apostle proveth the invalidity of the Ceremonial Law and Covenant being different from , and in some sort opposite to the Covenant of Grace , because it was made four hundred years after , and so could not make the other void . So this Oath and Covenant , whereof we now speak , being contradictory ( as shall be seen , and is evident of it self ) to former lawful Oaths and Engagements confirmed by the Laws of the Kingdome , ( as the Oath of Allegiance , Supremacy , Canonical Obedience , Subscriptions to the three Articles , and Protestations ) cannot make those former of none effect ; and is therefore void being taken , as it was unlawful to take it , unless the Obligation of the former Oaths and Engagements had been by the same , or superiour power relaxed . As was done by Hermannus Archbishop of Cullen to his subjects , Sleid. Com. l. 18 Ad Ann. 1547. when he was no longer able to protect them . Which was not our case . Our former Oaths and Engagements were agreeable to Law and Equity , both in their matter and authority injoyning them . This contradictory to them , and by an inferiour power , yea , by such a power as had not authority to do it ; which brings me to the second Argument ; 2. Arg. Because it was in posed by unsufficient power , in opposition to the lawful authority . namely , taken from the power , or rather the impotency of the imposers , as to this act . It is proved above , that in the Government , the King is Supreme by the Laws . But if he were but equal ; yet in a coordinate power ; if when one desires to do his duty , and is well able thereunto ; the other shall exclude him , and act in opposition , not only to him , but also to the Laws established by all ; and impose upon the Subjects , who are not obliged but as it proceeds from all ; to submit and to accept of such impositions , if voluntarily , is a threefold iniquity and injustice . First , Unto the person excluded against his will and right . Secondly , Against the liberty of the Subject , who is not liable to injunctions proceeding from some , but all . Thirdly , Against the priviledge of that body and government , which is , that every member and state of it is to act together with the rest . For the person now excluded , may perhaps afterward by power or policy get the power to him , and then exercise that arbitrary power on the other and the people , without the tother . Now apply this : If the two Houses ( supposing them to be such ) have power to impose Oaths under penalties upon the people ; then hath the King and Lords without the Commons ; and the King and Commons without the Lords . By which it appeareth , that voluntary taking of such an Oath , doth betray the Prerogative of the King , the priviledge of Parliam . and the liberty of the people . Seeing two powers , if coordinate , cannot countervene , what is done and established for Law by all , ( much less where one is Supreme to the other two ) So that the former Oaths and Protestations , engaging for the maintenance of the Kings Prerogative , the priviledges of Parliam . and the liberties of the Subject ; makes this Oath and Covenant come clearly within the Verge of Perjury ( so far as I can understand ) as well as Treachery , to all the three premised interests . Yea , and is expresly against the great Charter , which provides , 9 H. 3. Magna Charta . Jud. Jenk . Vindic. pag. 6. Aquin. 2.2 . Q. 104. Art. 6. ad tertium . that no Act of Parliament binds the Subjects of this Land without the assent of the King , either for person , lands , goods , or fame . To conclude this argument , from the power imposing it : Principes si non habent justum Principatum , sed usurpatum ; vel si injusta praecipiant , non tenentur eis subdita obedire , nisi fortè per accidens , propter vitandum scandalum vel periculum : Governours , if they have not a lawful power , but an usurped one ; or if they command unrighteous things ; the people are not bound unto obedience , unless perhaps by accident , for the avoiding of scandal , or of danger , saith Aquinas . The former part of which cases hath been evidenced here , the latter shall be proved in the next . Thirdly , 3. Arg. Prou● the matter of the Covenant . 1. Doubtful . From the matter of this Oath and Covenant . And first , the doubtfulness of it ; not to insist upon that clause of swearing to preserve the Religion of the Church of Scotland in Doctrine , Worship , Discipline and Government ; whereas very few do understand what these are in Scotland , and so swear to they know not what . For , it may be , there are errors in their Doctrine , Superstition in their Worship , defect or tyranny in their Government , for ought many know , which if so , they swe●l here to preserve them , so it be against the common enemy . The same might be said for the priviledge of the Parliam . both theirs and ours , and liberties of the Kingdoms . Secondly , the equivocation of it . For this , I shall insist only on that clause in the same first Article : According to the Word of God and example of the best Reformed Churches . For it intends , either that Scotlands Reform . is according to the Word of God and the example of the best Reformed Churches ; or is it self such an example . But Englands not . 2. Equivocation . Now to colour this , it equivocally put in that clause , as representing that they meant only according to the Word of God . For proof of this ; When the Covenant was first published and began to be pressed , my self having , with many others , doubt that the intention was to oblige us to the Discipline and Government of Scotland ; I addressed my self to two persons most eminent in their several relations , Mr. Th. G. Mr. Al. Henders . and as I thought , best able to resolve me . The former acknowledged that his own scruples were the same with mine , but that he had given himself up unto the Protestant Religion , and thereupon had taken it . The other told me , that they did not particularly engage unto any Discipline or Government , but according to the Word of God , as it was in the Covenant ; with this gilding , the pill went down . But soon after , the Scotish Government , &c. was pressed by vertue of the Covenant , which made me then , or since , reflect on that of the Apostle : whatsoever is not of faith , Rom. 14. ult. that is , of a mans own perswasion some way , is sin . According to that of one of the Rabbins : Although thou hast six hundred advisers , Apud Drusium in Proverb . Rabb . yet neglect not the counsel of thine own soul . And that of our late Soveraign to His Majesty that now is : Never ( saith he ) repose so much upon any mans single counsel , Icon Basilic . M. dit . 27. fidelity and discretion , in managing affairs of the first magnitude , that is , matters of Religion and Justice ; as to create in your self , or others , a diffidence of your own judgment ; which is likely to be alwaies more constant and impartial to the interest of Your Crown and Kingdoms , than any mans . And a grave Divine , Dr. Sibbs Souls Confl●ct , cap. 17. pag. edit. 1. 366. and good Casuist of our own , hath in giving direction for light in difficult cases , this expression : Where we have cause to think , that we have used better means in the search of grounds , and are more free from partial affections than others , there we may use our own advice more safely ; otherwise what we do by consent from others is more secure , &c. Not amiss therefore did he complain that ; Sym. Grynaeus Ep. ded. ante novum orbem Basil. 1555. plerique mortales animi sui naturam , & ingenium parvipendentes , &c. est enim sapientis solius Spiritum Dei in se invenisse : Most men are ignorant of , and do undervalue their own endowments and judgments ; because it is the part only of a wise man to find the mind of the Spirit of God , which is in him , and what he prompts us to . 3. Injuriousness to the Church of England . A third evil in the matter of the Covenant is its injuriousness unto the Church of England , and that in three respects : First , in regard of its honour . It being not only the Mistress Kingdom to that of Scotland ( this being a feudatory of it ; and the Kings of England having a just title thereunto , as ( amongst others ) Nic. Nich. Bodrugan , alias Adams , of the King of Engl. title to the Crown of Scotland , Lond. 1546. Though denyed by Will . Barclay , Contr. Monarcbomach . Bodrugan proves unto Edward the sixt . ) But also is the elder sister , and perhaps in some sort a mother to it in Christ . As having been in the Faith before it . And not only receiving it first , but sealing it with ten bloods of its Martyrs , to one in Scotland , so far as I have learned ; But now as it seems being old , must step as the younger sister or daughter shall please to lead it . Secondly , it eminently injureth the Ch. of England , in respect of truth of Doctrine , Worship , Government and Discipline ; insinuating plainly , that it is rotten in the head and foundation of Doctrine , in the heart and life of Worship , in the nerves and sinews of Discipline , and in the bones and strength of Government ; which no true Son of the Church of England , can without indignation reflect on . Thirdly , it striketh at the very beeing and safety of it . For first , this will both nourish and breed Papists and Separatists , when they shall consider , that by this Oath we have acknowledged that there is no one part , Isa. 1. wholly sound in this Church ; but that from the crown of the head to the sole of the foot , there are wounds , sores and putrifying corruptions . And being the expressions are indefinite , they cannot tell what in any part is sound ; nor know what to cleave unto , and so are prepared for apostacy from it , 4. Schismaticall , illegal & oppressive to to the Government of the Church . or confirmed therein . 4. This Covenant sweareth a Schisme , and is an unjust Oath , as it is injurious and oppressive , to the Government of this Church and the express Law whereby it is established , to wit , Episcopacy ( not to insist on the ranking of it with Popery and Superstition . ) The Church of England is founded in Prelacy , saith the Luws . Of which before . And the King in his Oath swears to defend the Rights of this Church . Yea , this order is by the Laws ( in force before 17 Car. 11. ) the very next the King himself in Parliam . for so the style runneth , the Lords Spiritual and Temporall . The right of Episcopacy out of Scripture , Antiquity and the late Reformers , hath been shewed before ; and out of the Law of England also . Now to swear against a main point of the Law of the Land , wherein we have the suffrage of the whole Church ; and against that order of men both under which , Bishops , as Cranmer and others , special instruments of the Reformation . and by influence whereof , we first received the Gospel ; and several whereof sealed it , in opposition to Popery and Superstition , with their blood , ( Five Bishops being burned , viz. Cranmer Arch-Bishop of Cant. Ridley Bishop of London , Hooper and Latimer Bishops of Gloucester and Wortester , and Ferrar Bishop of St. Davids ) is such a piece of unchristianity , injustice and ingratitude , yea , and perjury also in those that have subscribed the three Articles , and taken the Oath of Canonical obedience ; that I should wish mine eyes a fountain of tears to bewail it , and my quill the pen of a more ready Writer to describe it : Pudet haec opprobria nobis , &c.

What shame is it that this should spoken be , And nothing to be said to th' contray ?

5. It is of most dangerous insinuation , 5. Of most dangerous insinuation against the dignity , person and authority of the King . in respect of the Kings Authority , Dignity and Person . First , To his Dignity , in putting him after the Parliaments and Kingdoms , and yet put the Parliaments before the Kingdoms , as if he were inferiour unto both , whereas by our Oath of Supremacy , we do acknowledge him to be over all persons within these his Realms and Dominions Supreme Governour . And have in that , and in the Oath of Allegiance , and in the Protestation , sworn and engaged to maintain his honour and priviledges . Secondly , It insinuates most imminent danger unto the Kings Person and Authority ; whilest it engageth to preserve and defend the Kings Majesties Person and Authority , in the preservation and defence of the true Religion and Liberties of the Kingdoms . Openly implying , that both the one and the other may be deserted in case he do not , or seems to some , not to defend true Religion and the Liberties . Thirdly , And for his Authority , we swear obedience thereunto in the former Oaths indefinitely , without such limitations as these are ; whence these appears to be no less then a treasonable limitation . 6. It swears to betray and oppress contrary to Law , 6. Is oppressive of the K. faithful subjects and true members of the Church . 7. It bettaies the Liberty of the Subject in setting up an Arbitrary power against Law . the Kings faithful Subjects , and the true sons of the Church ; because they would keep faith with the one and unity with the other , ( Artic. 4. ) under the names of Malignants and Hinderers of Reformation . 7. It owneth the Houses of Parliament , in opposition to the King , to be the Supreme Judicatories , and acknowledgeth a power in them of punishment to life and estate ; which is a betraying the Subjects Liberty : as also that they may punish as they judge convenient , or a Committee from them . What is this , but to pluck up Magna Charta by the roots , which gives this priviledge , that no free-born English man shall be punishable in life , liberty or estate , but by a Jury of his equals ? &c. So that this is an erecting of an Arbitrary Government , and destructive to the Fundamental Laws of the Land . The same error is committed in the fift Article , against those that should any way oppose this kind of union between the two Nations . 8. In the sixt and last Article , 8. Obliges to a blind a betting of all attempts in the pursuance of it . 9. Engages against Repentance . it obliges to defend all those that enter into this Covenant in the pursuance thereof ; which , what it infers , cannot be foreseen , nor how far that clause may be extended . 9. It engageth against Repentance , which in an Oath of that nature and newness , ought not to have been done , but that , juvat impiis , as well as miseris socios habuisse — It pleaseth them , that have the plague , to see That others as themselves infected bee . 10. 10. Hypocritical , blasphemous towards God , scandalous and dangerous to other Churches and Nations . Prov. 24. Eccles. 10. Matth. 22. Prov. 13. 1 Pet. 2. Lastly , In the Epilogue and close of it . It is Horridly Hypocritical , Blasphemous towards God , Scandalous and Dangerous to other Churches and Nations . First , It is Horridly Hypocritical ; in acknowledging that we profess before God and the world our unfeigned desire to be humbled for our sins , and the sins of these Kingdoms , against God and Christ his Son , &c. And yet at the same time swear to dishonour both , and transgress the Gospel , which commands obedience of Subjects to their Princes , especially in doubtful cases , the King holding forth not force but law , as well as they , and ( as I am perswaded ) with better evidence . Ezek. 20.27 . Secondly , It is most blasphemous and a high temptation of Almighty God ; to pray most humbly unto him to strengthen us by his holy Spirit , to live and dye in opposition to the just Laws of the Land ; in sedition against our natural Prince ; in schism against the Church ; and in oppression and violence against our innocent brethren . Thirdly , It is Scandalous to other Nations and Churches , whereby through us , the name of God ( as called upon and professed by the Reformed ) was blasphemed even among the very Turks , Ezek. 36.20 . yea , our Nation ( the members of it ) in peril wheresoever they came , as Merchants and Travellers know . Lastly , Dangerous unto the same Churches . First , As objecting them to suspition of their Princes , as hath appeared in the horrid Massacres of the poor brethren in Piedmont . the Duke of Savoy's Dominions since . Then by animating of them by this example to attempt the like , which hapned also since in Holland , where an insurrection being made in Rotterdam , or some Town thereabout , against the Magistrate , the seditious cryed out , that they were slaves , but the English-men brave fellows . This is known , and I received it from a grave Minister , several years since , of one of the Dutch Congregations in England . And thus much of the third argument , taken from the matter of the Covenant .

I come now to the last , from the scope and end of it , 4. Argument that the Covenant binds not , taken from the scope and end of it . from whence the nullity of its obligation will be further evidenced . The purpose was to strengthen and foment an unnatural civil war in the State , and Schism in the Church ; to maintain the body , a great part of it , against the head ; to unsettle the doctrine of Religion , the Worship , Discipline , and Government of the Church ; to ruine all those honest and upright-hearted brethren , that were more tender of their duty to God and the King . Now had the Oath been good in it self , and the authority sufficient that imposed it ; yet such a design being visible and declared , it were void by the very purpose of it ; much more when failing in those and other particulars , as hath been evidenced . It was forbidden to swear , Jer. 4.2 . The Lord liveth , unless in truth , in righteousness , and in judgment ; that is , for righteous purposes , though the words were good . Paul would not circumcise there , Gal. 2.5 . 1 Cor. 1. where he saw the ill use they meant to make of it ; nay , he would not Baptize .

But it may be objected , that granting all this , Ob ect . Yet so far as it is good , it binds . and that from thence it follows , that it should not have been taken ; or being taken , that though in all things it binds not ; yet in those that are lawful and good , it being taken , and God solemnly invocated , as we shall answer at the dreadful day of judgment , that we took it with a true intention Distinction . 1 to perform the same , in those it binds . Answ. Not as any part of that Covenant . To which I answer , by a two-fold distinction . First , The Covenant is to be considered either per se , and of it self , as a publick National Covenant , imposed by the power that then was : Or else per accidens , as there was occasionally joyned with it a personal and particular stipulation and oath of every man for himself . Now in the former sense , and as the National publick Covenant imposed by such Power ; in regard the Oath it self was contradictory to former lawful Oaths , imposed by unsufficient power in opposition to the Legal , and in the matter of it seditious , schismatical , and injurious , as also in the scope and end : It is wholly void in the obligation of it . But in the latter sense , as there was conjoyned accidently therewith , a particular and personal swearing of each man for himself , it may have an obligation in the sense of the next distinction , which is . That this Covenant must be Distinction . 2 considered also , first formally and entirely , as such an Oath and Covenant in concreto , Any Record or Deed vitiated in any one part , makes void the whole in Law , say the Brethren . Necessity of Reform . p. 36. and in the whole , containing such a body of Articles . Secondly , materially and as having in it some particulars , that taken thence and by themselves , might not be unlawful to swear unto . Now in the former sense , as any thing in the Covenant is a part of it , as that publick Covenant proposed by such Power , and containing such illegal matter , as a whole , and body ; so it all , and every thing therein contained , is void , invalid , But accidentally . Bonum ex inintegris causis , malum ex quolibet defectu . Dr. Sanders de juram . and unlawful to be kept . Because if in a body of an engagement , any part be unlawful , the whole is so . But in the other sense , as there happened by accident to be in it some things lawful to be sworn unto , ( as to preserve what is good in one Church , and to endeavour orderly to reform what may possibly be found amiss in the other , &c. ) may , and doth bind ; but not as parts of that Covenant , imposed by that Power , &c. but as a private and personal Engagement , Ezek. 16.61 . And as a private Oath . Oath , and Covenant , and as made by a man in his chamber , obliging only by the matters , & the invocation of the Name of God upon them , whereunto each man was accidentally drawn by that occasion . The same obligation lying upon him , if on any other occasion he had in his closet sworn to those things , and no otherwise ; nor with any reference at all to that Covenant . I conclude therefore in reference to the Covenant , as that Covenant and Oath , it binds not neither in whole nor in part .

But it may be further objected : Object . 2 out of Josh. 9.19 . That when Joshua and the Princes had sworn , though in a thing forbidden , they took themselves obliged to keep it . First , it would be a good answer , ad hominem , Answ. 1 Calvin . in loc. Videmus itaque ut Nomen Dei bis prosanaverint , dum praetextu juramenti pertinaciter desendunt , quod stultum promiserant . Tremel . in loc. Deut. 20.10 . Aug. Q. in Josh. cap. 14. to return unto these persons the exposition of Calvin , whom in this Covenant , particularly about Church-discipline , they do perversly imitate , ( himself being of another spirit ) who saith in this place , That the Princes did rashly to swear , and foolishly to keep it ; because the Oath was void ipso facto , being against express prohibition of God himself . But others more agreeably judge , the thing was not unlawful , seeing ( though deceitfully ) they did seek peace , which the Lord else-where alloweth to be granted . Or as St. Austin ; For the honor of Gods Name , and the commendation of clemency , and , on Gods part , the reward of their faith . I shall for close , propound the greatest examples opposite in this argument ; of an Oath , and about killing , both of them , as this Covenant is ( for that 's the scope to maintain the War against the King and the Church ) namely , of two Kings , David and Herod ; the one after Gods own heart , the other after Sathans . Of the first : Video pium hominem & sanctum , Aug. de decollat . Joh. Bapt. Tom. 10. pag. ed. lovan . 438. cap. 2. in temerariam jurationem cecidisse : & maluisse non facere quod juraverat , quam jurationem suam fuso hominis sanguine implere . I see a good and holy man fallen into a rash oath and adjuration , and choosing rather not to perform , what by oath he had pre-ingaged , than by the effusion of human blood to perfect it , Saith St. Austin . And of the other : Ubi videbat cruentum facinus , Idem ibid. cap. 1. ibi rursum timebat reatum perjurii . Ne Deum offenderet pe●erando , Deum offendit saeviendo . Where he saw a bloody villany , there he feared the guilt of perjury ; and lest he should offend God by forswearing , there he offended God by cruel murdering ; saith the same Author .

Subsect . 2. What the Covenant obligeth to .

THus far hath been shewen , that the Covenant , in reference to the performance of the contents of it , bindeth not : Yet doth it bind and oblige very strongly . For , Ecce sanctus David , non quidem juratus sanguinem hominis fudit : sed eum falsum jurasse negare quis poterit ? de duobus peccatis elegit mi●us : sed minus fuit illud in conparatione majoris . Nam per seipsum appensum , magnum malum est falsa juratio . Behold holy David , Aug. ubi supra , cap. 3. he would not shed a mans blood , though he had sworn it : But who can deny but that he was forsworn ? of two evils he chose the least . It was indeed the least in comparison of the greater ; but else of it self , false swearing is a great sin ; Saith the same St. Austin . Now great sins do bind and oblige unto deep repentance . As Paul in another case , 2 Cor. x2 . ult. I must bewail , saith he , those that committed these lasciviousnesses , and have not repented . Job 42. We must , as Job did , after he had spoken words , that he understood not , to God , even abhor our selves , and repent in dust and ashes . And with the blessed Apostle , we must be humbled as oft as we reflect upon it , and think the worse of of our selves as long as we live , as he did for his sin , though not committed in light as ours was : 1 Cor. 15. I am not worthy ( saith he ) to be called an Apostle , because I persecuted the Church of God . So every one of us ; I am not worthy to be called a Christian , a subject of the Kings , or a son of the Church , because I entred into this Covenant : But yet , with his comfort , and some kind of recompence where he had cone the wrong , viz. Yet by the grace of God I am what I am ; that is , a penitent , and a convert ; and as a token of it , I laboured more abundantly then they all , that had not so offended . As 't is also prophesied in this cause some should do . Eicon Basilic . Medit. 27. Prov. 24.21 , 22. And let us for the future fear God and the King , and not meddle with them that are given to change ( the government of Church and State ) for their destruction hath come suddenly , and who foreknew the ruine of them both ? i. e. those that have both deserted God in his Church , and the King in the State and Common-wealth . Prov. 1.10 . And if hereafter sinners in that kind entice thee , consent thou not ; no , though they should say , Come , we will have all one purse . For they lay wait for their own blood , as we have seen . And let us not deceive our selves : one horn of this dilemma will wound us : Either the Covenant is to be literally kept , or else repented of . Remember , palliations , expositions , and evasions here will do no good : Prov. 28.13 . Psal. 32. Numb. 32.23 . For he that covereth this sin shall not prosper . And whilst we hold our peace , our bones will consume through Gods heavy hand upon us . And our sin will find us out . For there is no darkness nor shadow of death , Job 34.22 . where the workers of iniquity may hide themselves , saith Elihu . And thus far of the general exceptions against the Doctrine , Worship , Discipline , and Government of the Church of England ; viz. That they are unnecessary , inconvenient , humane inventions ; Apocryphal , Popish , not established by Law : And an Engagement and Covenant , for the removing or reforming of them .

CHAP. III. Grounds of Separation , and Exceptions particular against the Matter of the Premises .

SECT. I. Against the Articles or Doctrine .

2. Exceptions particular , against the matter of the premises . Independents excepts not . Apologet. narrat . pag. 29. PRoceed we now unto the Exceptions particular , namely , against the matter of the Doctrine , Worship , Assemblies , Discipline , and Government . And , first of those against the Articles or Doctrine . The Independent or dissenting Brethren acknowledge , That in the review and examination of the Articles of our Church ( so are their words ) our judgments ( say they ) have still concurred with the greatest part of our Brethren ; neither do we know wherein we have dissented . Some Presbyters now do . But certain of the Presbyterian Brethren do dissent , and object against them , first , doubtfulness ; secondly , error ; thirdly , tyranny in the act requiring subscription ; Necessity of Reform . pag. 1. &c. 1. Doubtfulness . and fourthly , defectiveness and imperfection . First , doubtfulness , because in the book of Articles now printed , and ever since 10 Carol. 1. there is a declaration of his late Majesty to the Articles , to this effect . 1. That those Articles contain the true Doctrine of the Church of England , agreeable to Gods Word . 2. That the Clergy upon just occasion may have liberty from the King , Kings deelar . before the Articles . under the Broad Seal , to deliberate on such things as make for the establishment of the same doctrine ; yet so , that no varying in the least degree should be endured . 3. That no man should put his own sense upon them , but take the Articles in the literal and grammatical sense ; pag. 2. whence the Brethren infer , that by this Declaration , no Minister shall have liberty to interpret any one of these Articles . And therefore they will remain doubtful . But first , Answ. 1 this doubtfulness is not per se , and in the Articles themselves ; but per accidens , and in reference to this declaration . Again , though they are proh●bited to put any Answ. 2 new sense , as the King speaks ; or their own sense , as the Judge in Smiths case ; Necessity of Reform . p. 5. yet are they not forbidden to explain the literal and grammatical sense . The Scripture , in the fundamentals of salvation ; also the Laws and Acts of Parliament , are so to be taken ; and yet Divines there , and Judges here , have ever been allowed to open those senses , or else the one must not preach , nor the other declare Law . Thirdly , when unto that liberty Answ. 3 granted to the Clergy , there is this restraint expresly put upon it ; viz. That from the Doctrine established , the least varying shall not be endured ; and that nothing shall be concluded contrary to the Laws and Customs of the Land ; is there not a fair assurance , that the present doctrine shall remain fixed ; and that if any heterodox sense shall be put upon them , it shall be lawful to oppose the literal and grammatical sense , whether in the Article or Explication . Fourthly , when the Declaration Answ. 4 saith : We will , that all further curious search be laid aside , and these disputes shut up in Gods promises , as they be generally set forth unto us in the holy Scripture : This refers especially to the seventh Article , touching Predestination , &c. whose words in the latter part they are . Lastly , Ministers are not prohibited absolutely from searching , but from that which is curious , Answ. 5 and beyond sobriety . This for the doubtfulness of the Articles .

The second exception is their erroneousness , 2. Error . for on this the Brethren insist , though under the other covered head of doubtfulness . First , because it is said , Not every deadly sin committed willingly after Baptism , Artic. 16. is a sin against the holy Ghost ; they infer , that the Church holds the distinction of venial and deadly sin , which is Popish . What if the Article speak in the then received language , and according to such distinction , not owning of it therefore in the sense held by the adversary , but using it for the purpose they had in hand ? viz. that , though all sins be deadly of themselves , yet seeing some are greater than other ; grant the worst , which they call deadly sin , ( as we usually express a great evil by that word , that it is a deadly one , as a deadly grief , a deadly mischief . ) yet is not every such , a sin against the holy Ghost ; especially when the Church hath in other places so plainly declared her self to the people , as in the Homilies , Catechism , and Common-prayer-book ; in the last whereof it prescribeth confession of sins to be made twice every day , by all the Congregation . Now it is not to be thought , that every one is guilty of deadly sin every day in the sense expressed ; so that the people are in no great danger by that expression . And the Articles declaring , Artic. 11. Artic. 22. that we are accounted righteous before God , onely for the merit of our Lord and Saviour Jesus Christ . And that there is none other satisfaction for sin , but that ( offering of Christ ) alone ; and damning of all Purgatory , Pardons , worshipping of Images , and Reliques , and invocation of Saints , do declare they count no sin in it self venial , but by the blood of Christ . Again , Artic. 20. where because 't is said , The Church hath power to decree Rites and Ceremonies , and authority in controversies of faith : Because the Kings declaration , and the Act before that , say , That the Articles must be taken in the literal and grammatical sense ; they infer , ' That if a Convocation declare any thing in the premises , they must assent and subscribe in the literal sense , or be deprived . But I it is not forbidden either by that Act , or the Kings Declaration , to enquire the literal sense , and so to examine them nor 2 are they required by that declaration , to subscribe to what a Synod shall conclude , in the literal and grammatical sense of such conclusions or Canons ; but onely to the literal and grammatical sense of the Articles . This therefore is a captious inference , upon the Declaration and the Act. And so much more are their exceptions against the 34 Article , That whosoever , through his own private judgment , willingly and purposely , doth openly break the Traditions and Ceremonies of the Church , which be not repugnant unto the Word of God , and be ordained by common authority , &c. But are there not three or four Cautions in it , that should defend it from all calumny ? 1. That these Traditions and Rites must not be repugnant to the Word of God . 2. That they be established by common Authority . 3. That a man do transgress of his own private judgment . And 4. willingly , purposely . Yea and 5. openly . This exception taketh away the obedience to all Church-Laws , yea , to all Civill Laws ; they may as well except against subscribing , if any such Act were , to the sense of this Article applyed to the Laws of the Kingdom . As suppose they should be enjoyned to subscribe : That , whosoever shall , through his private judgment , willingly and purposely , openly , break the Laws of the Land , which be not repugnant to the Word of God , and be ordained by common Authority ; and to take these words of the Act in the literal and grammatical sense , without putting their own private or new sense upon it , &c. Would not such persons be thought unworthy to have any place in any Common-wealth , that should refuse ? And why then in the Church ? surely they must be both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men without yoke , and without use , ( and that per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) that is , pernitious unto all Societies , and men of Belial . 3. Artic. 35. Their third exception is against Artic. 35. wherein is required the subscribing to the Book of Homilies , as a godly and wholesome doctrine , and necessary for these times . Against this they object , that there are false doctrines or assertions in them . First , in general , subscription to the Homilies is intended by the Church , The Homilies , how to be understood in Subscription . not in so punctual and verbal a degree , as is required unto the Articles , as appears , because the Articles are to be distinctly and severally read , and the expressions in them every one assented to ; the Homilies not so , but onely as they agree with the Articles , which are the superior rule unto them . Not therefore to every expression or sentence , no , nor doctrine nor assertion , if any were contrary to the definitive doctrine of the Articles . All men know , that there is a greater latitude of expression allowed to popular Sermons , as the Homilies are , than to Articles . And the Brethren would have their Sermons to contain necessary and wholesome doctrine ; yet perhaps will not be so hardy as to affirm , that they may not have uttered some sentences , not so true or congruous , if exactly scanned ; or that nullnm unquam verbum emisit ( eorum quisque ) quod revocare vellet ; as he said above . And lest there should any inconvenience arise to the people ( though now the danger is little , the Homilies being so much , if not too much , laid aside ) the Common-prayer and reading of the Scripture publickly , together with preaching according to the Articles , are provided as a remedy . Yea , which is more , if one Homily speak less warily in any material point , it is corrected in another , as in the Homily of Alms-deeds , seeming in one passage or so to ascribe some kind of merit unto them ( though it doth not , taking the word properly ) yet it explaineth it before-hand in another , namely , in the Homily of Salvation , or Justification , wherein that doctrine is excellently set forth ; as also in the Homily of Faith . So when in the Homily of Alms , Tobith is cited as Scripture , not onely the Article doth regulate that expression , but every ones Bible also . Instructions to Preachers , Artic. 1. Ann. 1622. Besides , every exhortatory expression must not be called a doctrine , or an assertion ; but that which as a point , is purposely insisted on to be maintained ; of which sort I believe verily , the Brethren will never be able to instance in any one out of the Homilies . And indeed , had they observed the instructions of King James , ( above mentioned ) viz. That no preacher under the degree and calling of a Bishop , or Dean of a Cathedral , or Collegiat Church , ( and they upon the Kings days , and Festival days ) do take occasion by the expounding of any Text of Scripture whatsoever , to fall into any set discourse , or common place , ( otherwise than by opening the coherence and division of his Text ) which shall not be comprehended and warranted in essence , substance , effect , and natural inference , within some one of the Articles of Religion , set forth 1562. or in some of the Homilies , Note . set forth by authority in the Church of England , not onely for a help for the non-preaching ; but withal for a pattern and boundary ( as it were ) for the preaching Ministers . And for their further instruction for the performance hereof , that they forthwith read over and peruse diligently the said Book of Articles , and the two books of Homilies . This , I say , had they observed , the sound , godly , and comfortable doctrine therein contained , might perhaps have so endeared them , as not to be traduced by them so reproachfully ; that I say not , their peoples edification , the Kingdoms quiet , and their own peace , might have been more then now it is , or like to be .

As to particulars : the instances they give are few in number ( but two ) and weak in strength , to bear up so heavy a charge as false doctrine . The first is out of the Homily of the time and place of prayer , part . 1. Particular exception against the Homilies . 2. 't is said , that therefore plurality of wives was by special prerogative suffered to the Fathers of the old Testament — because every one hoped and prayed , that the blessed seed that should break the Serpents head , might come of his stock . The Brethren except , As if every one did not know out of what Tribe Christ was to issue ? I answer , No ; for these words may refer unto the Fathers more antient , before any distinction of Tribes were . Secondly , After the distinction of Tribes , it was long before this truth was made known , and not till the latter Prophets , if even by them understood of the people . The next place is out of the Homil. of Alms-deeds , part. 2. pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of Scripture , saying , Mercifulness and alms-giving , purgeth from all sins , and delivereth from death , and suffereth not the soul to come into darkness . — The wise Preacher , the son of Sirach , confirmeth the same , when he saith , That as water quencheth burning fire , even so mercy and alms resisteth and reconcileth sins . Two particular places excepted against . Against this passage they have three Exceptions : 1. Against the expression , reconcileth sins ; excellent sense , say they : Well , we shall see how good theirs will be anon . 2. Against the matter . 3. Against the proof of it : first , for the matter , they say that a charitable construction of them may be wyar-drawn , implying , they are not simply justifiable . But why did not the Brethren retain so much ingenuity , ( I say , not honesty ) as to give the Homilies own explication of them , which in that very page and the next , saith , But ye shall understand , How good works do away sins . dearly beloved , that neither those places of Scripture before alledged , neither the doctrine of the blessed Martyr Cyprian , neither any other godly and learned man , when they in extolling the dignity , profit , fruit and effect of vertuous and liberal alms , do say , that it washeth away sins , and bringeth us to the favour of God , do mean , that our works and charitable deeds is the original cause of our acceptation before God ; or that for the dignity or worthiness thereof , our sins may be washed away , and we purged and cleansed of all the spots of our iniquity : for that were indeed to deface Christ , Note . and to defraud him of his glory . But they mean this , and this is the understanding of those and such like sayings : That God of his mercy and special favour towards them whom he hath appointed to everlasting salvation , hath so offered his grace especially , and they have so received it fruitfully , that although by reason of their sinful living outwardly , they seemed before to have been the children of wrath and perdition ; yet now the Spirit of God mightily working in them , unto obedience unto Gods will and commandments , they declare by their outward deeds and life in the shewing of mercy and charity ( which cannot come but of the spirit of God and his especial grace ) that they are the undoubted children of God , appointed to everlasting life .

And a little after : The meaning then of these sayings in the Scriptures and other holy Writings ; How to understand the Script . and Fathers concerning good works . Alms-deeds do wash away our sins , and mercy to the poor doth blot out our offences ; is , That we doing these things according to Gods will , and our duty , have our sins indeed washed away , and our offences blotted out : not for the worthiness of them , but by the grace of God , Note . which worketh all in all . And that for the promise that God hath made to them that are obedient to his commandement , that he which is the truth might be justified in performing the truth , due to his promise . Alms-deeds do wash away our sins , because God doth vouchsafe then to repute us as clean and pure , when we do them for his sake , and not because they deserve or merit our purging , Note . or for that they have any such strength or merit in themselves . In which words , a double account is given of those expressions in Scripture , which seem to attribute justification and salvation unto good works . First , Because they declare a man to be the child of God , and to be endued with his Spirit , and so do evidence that his sins are pardoned . Secondly , Because God hath unto believers promised a reward unto his own graces , and especially that of Love , and that which is ( prima charitatis deificantis filia eleemosyna , as Theophylact calls it ) the eldest daughter of divine Charity , Almes-giving . Then which , what could be spoken more Orthodox , or more comfortable , I know not . But secondly , Lest they should say these Answers are invented to salve Apocryphal and other human expressions ; they are to remember that the same doctrine ( for substance ) is delivered by our Saviour Christ and his Apostles . Matth. 5.7 . Chap. 6.14 . As where he saith , Blessed are the merciful , for they shall obtain mercy . Again , If ye forgive , your Heavenly Father will forgive you ( which proceeds upon the same ground . Luke 11.41 . ) Also , Give almes of such things as yee have , and behold all things are clean unto you . Calvan Harm . Which Calvin expounds in this sense . And in the next Chapt. Sell that ye have and give Almes ; Provide your selves bags which wax not old ; Luke 12.33 . A treasure in the Heavens that faileth not , &c. And that expression , Love covers a multitude of sins ; is used by the Apostle Peter , 1 Pet. 4.8 . Gal. 5.6 . as well as James , to the same effect . And the Apostle St. Paul implyeth , that faith only which works by love , to be effectual to obtain forgiveness of sins . Jam. 2. And St. James proves as well concerning love as faith , that if it have not Alms-giving , it is uneffectual , as those words ; If a brother or a sister be naked or destitute of daily food , and one say , Go , be warmed , be filled , and give him not that which is needful for the body , what doth it profit ? that is , what proof of love is here ? 1 Tim. 6.19 . And Paul exhorts rich men by good works , to lay up for themselves a good foundation , that they may lay hold on eternal life ; Explained . There is a foundation of right , whereby we have title to eternal life , and that is faith , if it be a living one : Foundation of salvation double . The right of it such also . And there is a foundation of assurance , and that is by good works . Again , There is an original right , and that 's by faith in the general promise , the Covenant of Grace . And there is a collateral right , and that is by good works , whereunto particular promises are made . Homil. of Amlsd . p. 161. But , as our Authour saith , I know some men will not be contented with this answer , and no marvel ; for such men , can no answer content or suffice . I have done with their Exception against the matter , Alms-deeds and the efficacy of them .

I come now to their objection against the proof , or the title of it rather : Chap. 4.10 . Ecclus. 3.30 . That the Book of Tobith being cited for proof , it is said , that the Holy Ghost did teach in sundry places of Scripture ; and this Book named , whence they infer : 1. That the Book of Tobith is here taken for holy Scripture . 2. That it was indited by the Holy Ghost . But for answer . When things seem double to the eye that are single , it is an argument that either their opticks or their understanding is defective . In all other mens eyes , for a Book to be holy Scripture , and to be indited by the holy Ghost , is all one , and vice versâ . But if they spake that they did not think , if their hearts were worse then their head , we may here retort upon them their own reproach upon the Hom. excellent sense . Secondly , I answer with the Learned Whitaker ; De Sacr. Script . Q. 1. cap. 11. Non est idem , esse canonicam Scripturam , & computari in numerum sacrarum Scripturarum : It is not the same thing to be Canonical Scripture , Apocrypha , how Script . and to be counted in the number of holy Scripture . Computantur enim in numero Scripturarum , quae cum sacris Scripturis leguntur ad aedificationem plebis , etsi non ad dogmatum confirmationem . They are counted , saith he , in the number of the Books of Scripture , which are read with Scripture for the edification of the Church , although not for the confirmation of Articles of Faith . The Articles therefore having excluded these Books from holy Scripture , Artic. 6. as themselves note . and every ones Bible having it in the Apocrypha , that expression might be born in a popular Sermon , though not in a determination in the Schools . But Secondly , The Homily saith , the Holy Ghost saies it ; and that implies 't is very Scripture . As if , Apocrypha , how from the holy Ghost . as he called it Scripture in a large sense , so he might not ascribe it to the Holy Ghost in a like sense also ; yet not as any truth ( especially in matters of Religion ) may be so ascribed , but because it is so consonant unto those very expressions which the Holy Ghost hath in the undoubted Scripture , touching the same matter , as we saw above , out of the Sermons of our Saviour , and writings of the Apostles . But Thirdly , ( because I love plainness ) What if I grant that the Homily , being penned very early , and in the morning as it were of the Reformation , and before the Articles had determined the number of Canonical Books , at least in the Synod 1562. or were confirmed by Parl. And whilest it was still in the peoples minds , ( being so formerly taught ) that those Books Were Scripture ; what if , to avoid offence in a popular Sermon , the Homily spake according to the then received opinion ; as the holy Evangelists and Apostles oftentimes follow the Greek Translation , differing from the Hebrew , because it was generally received , and the errors not such as overthrew the faith ; Object . so here . But why was it not amended since ? Why is it suffered to Answ. 1 stand still ? Forsooth for the same reasons perhaps in part , that those of the Church of Rome , our brethren of the Nation , and others affected that way , may see we do not reject wholly those Books out of the number of holy Scriptures in some sense , and as inditements of the holy Ghost in such things as they have agreeable to Answ. 2 Scripture . And it may be these and such like expressions were left , as are the Psalms and Epistles and Gospels after the old Translation , not only for the cause now named ; but also to be as a picture of the face of the Church in its infancy here ; that the growth of it since , in knowledge and distinct understanding of things , might the better appear . Though it must be avowed , that if any man , Galat. 1. yea , or an Angel from Heaven preach any other Doctrine , than what is already and then was established in the Articles , Homilies and Liturgies , let Answ. 3 him be accursed . Lastly , It is very probable , that the things not being of any dangerous consequences as they stood , Ipsae quippe mutatio consuetudinis , etiā quae adjuvat utilitate , novitate perturbat Aug. Januar. Ep. 118. c. 5. and the changing of them might be not only very difficult , ( for some things must have been much altered and detruncated ) but also give occasion of calumny to the adversary , and of scandal to the weak , it was thought better to let them stand ; lest it should be said , the Doctrine or Worship was altered , and not the same as at the Reformation . Art. 37. The last place they except against , is Art. 37. where the Queen being named , and we enjoyned to read the Articles as they are , we may not ( they say ) turn the word Queen unto King : which Exception , because it foameth out their own shame , Jud. v. 13. as the Apostle speaketh ; representing them to be men of a captious and quarrelsome spirit , shall receive no other answer .

But be the Articles true or false , 3. Tyranny in the Act , requiring subscription to the Articles . Pag. 5. they urge the repealing of the Act requiring absolute subscription unto them , upon another ground , viz. Because ( say they ) if we may not subscribe without an addition , ( so far forth as the same Articles are agreeable to Gods Word ) it must needs be granted , that the Composers of them are admitted to be infallible , and their Articles of equal authority with the Canonical Scriptures : or else that the Statute intended to tyrannize over the consciences of men , The Br. object . Tyranny to Q. Eliz. and the Parl. which is not to be imagined . To this , first in general : If this Reason be admitted ; it doth not only overthrow all constitutions that concern Religion , whether made by Church or State , whensoever any turbulent spirit shall fancy them not to be according to the Word : And to all States and Churches . But it condemns also all the Reformed Churches , yea , all the Churches and Christian States that are or ever have been I think in the world . And particularly , majorem in modum , and in a special manner , the Church of Geneva , Ch. of Geneva requires conformity by Oath . Revel. 13.11 . and Calvins Discipline , where they are obliged thereunto by oath . But to the dilemma in particular ; neither of the two Horns of this Lamb that speaks like a Dragon , have any strength . Have they forgotten , or never learned that boyes are taught in the very rudiments of Logick and reasoning : Kek. Log l. 3. c. 12. can. 7. Quod per bonam consequentiam ex testimonio aliquo divino elicitur , id EANDEM cum eo vim habet . That what by good consequence is drawn from Scripture , hath the same force that Scripture hath . Did not our Saviour and all the Apostles prove their Doctrine so , unto those that received nothing from them but what they proved ? Do not the Brethren think their Sermons and this their Book ought to be obeyed absolutely , and in all the points they have excepted ? And indeed a good consequence is nothing but a natural effect . Consequences . And an effect is of the same nature with its cause ; yea , ( as one saith ) nothing else but the cause in act , or at least the cause is in the effect : R. Hook. l. 5. so is Scripture in the true consequénces of it . And yet subscription to such conclusions do not argue the Authors to be infallible ; but only to be eyes unto the weaker-sighted to see the light by . Tert. Advers. Haeret. Omnia quidem dicta Domini omnibus posita sunt , quae per aures judaeorum ad nos pervenerunt . Gods Word is propounded unto all , but it comes to us by the ears , and so by the eyes of others . And because men are called to subscribe , and not children , who should have their eyes , their subscription only acknowledgeth that the Church and State have taken a true sample from the original , leaving this still as the standard , as prior tempore , ordine , naturâ & dignitate . Such are all the true determinations of Judges , in reference to the Law : as Deut. 17. They shall expound the Law to thee . And the disobedient there was punished with death , for contempt of the sentence of the Church and State , and yet their determinations were not of equal authority , but of equal force , with the Law it self . So here .

Secondly , To the other horn of this Lamb or dilemma : That else the statute did intend to tyrannize over the conscience , which , they say , is not to be imagined , Oportuit — esse memorem : Answ. Did not the Brethren in the very lines immediately going before acknowledge , yea , urge it as an argument out of Sir Edw. Coke , who saith , He heard Wray Chief Justice of the K. Bench , Pasch. 23 Eliz. ( quoting Dier 23 Eliz. 377. lib. 6. fol. 69. Greens case , Smiths case ) report , that where one Smith subscribed to the 39 Articles of Religion , with this addition , ( so far forth as the same were agreeable to the Word of God ) that it was resolved by him and all the Judges of England , that this subscription was not according to the Statute of Eliz 13. Because the Statute required an absolute subscription , and this subscription made it conditional . And that this Act was made for avoiding diversity of opinions , &c. And by this addit●on , the party , might by his own private opinion , take some of them to be against the Word of God ; and by this means diversity of opinions should not be avoided , which was the scope of the Statute ; and the very Act it self made touching subscription , hereby by of none effect . Thus far their own quotation . So then it is evident by the words themselves quoted just before , and by the sentence of all the Judges of England , that the Statute requireth absolute subscription ; which if it do , they say , it did intend to tyrannize over the consciences of men : So then Q. Eliz. and that Parl. with all the Kings and Parliaments since that have confirmed that Act were Tyrants . It concerns the present Parl. to vindicate their predecessors in this point also . To what they add concerning mens subscribing when they are young , Subscription of young men . and before their judgments be mature . It is answered , first , Those admitted to the Ministry , though they may be as Timothy was , but young in age , yet they are not to be Novices in knowledge . And Subscription is a good bond upon them , Use of subscription . both for the peoples good , and their own , to preserve them from novelties and apostacy . But so that no man is engaged against the Word of God . I hope then , they will not urge the obligation of the Covenant , upon those who have not had time or solidity throughly to ponder and weigh all the Articles thereof in the ballance of the Sanctuary , and in the scale of the Law , as they phrase it .

To the last of this head . The liberty given to tender consciences , Liberty to tender consciences . is to be in things of lesser not of fundamentall consequence , and in the Articles of the Faith ; for then , how should the Magistrate be custos utriusque tabulae . How should the Prince perform his trust of the souls as well as the bodies , estates and names of his people . How should there be one God , one Faith , one Baptisme in a particular Church , and we all with one mouth glorifie God . This is also against the practice of all Churches ; we have no such custome , 1 Cor. 11. nor the Churches of God . Thus much in reply to their three general first object . against the Articles . 1. Their doubtfulnesse . 2. Their erroniousness ; and 3. The exacting of subscription to them .

I come now to the fourth , viz. Their defectiveness and imperfection . Defectiveness of the Artic. Where the first Exception is that , Art. 6. it is said that ; In the name of the holy Scripture we understand those Canonical Books of the Old and New Testament , of whose Authority there was never any doubt in the Church . The Brethren oppose , that some Books and passages of the New Testament have been doubted of , as the Epistle of James , the second Epistle of Peter . The Article they say is defective , in not enumerating all the Books of the New Testament ( as it had done those of the Old , and of the Apocrypha ) comprehending them only under this expression , All the Books of the New Testament as they are commonly received . These words of the Article , being the former contains no matter of doctrine , namely those : of which there was never any doubt in the Church ; and the latter ; All the Books of the New Testament as they are commonly received being plain and evident , ( all Christians now agreeing in the number of them throughout Europe : ) The exception against them might have been omitted , as tending to raise scruples in the minds of the people ; unless this Tract of the Brethren had been presented in writing , and not published in print . But that this scruple may not extend it self too far , I shall name such , as to my remembrance have been at any time doubted of . They are the second Epistle of Peter , See a very full Confutation of these doubts in Bellarm. de verb. D. lib. 1 cap. 16. & seqq. Tertul. Cont. Marcion . l. 4. Hieron . pro●em . in Epist ad Titum . Euseb. l. 3. c 3. Calvin saith it was by the cunning of the Devil , ●hat the Epist. to the Hebrews should be doubted of , because it speaks so ful y of Christs Priesthood . the second and third of John , the Epistle of Jude , and by some , the History of the Adulteress , John 8.1 . the last Chapter of that Gospel , the Epistle to the Hebrews , the Epistle of James , and the Revelation . But first , these doubters were some of them Hereticks , as Marcion , Tatianus , &c. Secondly , This doubt did not spread it self in the Church , but was onely of some private persons . Again , It was before the Church had generally consented in them . The Churches motives in receiving books of Scripture . Which having the same grounds of divine authority for them , as for the rest , both in regard of the 1 Antiquity , and 2 general reception of them ; as also in regard of the 3 consonancy of them , with the doctrine of all the other Scripture ; 4 and the enlargement and explanation of the same doctrine by them ; 5 and further , the Presence of the Holy Ghost in efficacy by the matter of them , thereby setting his seal unto them . Upon these and the like grounds , hath the Vniversal Church received them , as the other . I answer therfore in the words of Bullinger , ( Professor of the Church of Tigur ) in this very argument : De sacris libris & eor . dignitate Exposit. premiss . ante Biblia Tigurin . Nec magnopere curandum existimo quod à quibusdam traditur , quosdam veterum dubitasse de Epistolâ ad Hebraeos , de epistolâ posteriore Petri & Judae , de epistolâ Jacobi & Apocalypsi : Quid enim ad nos quod pauci aliquot , suis affectibus corrupti , de rebus certis & authenticis Authoribus dubitarunt . Neither are we much to mind ( saith he ) what is said by some , namely , that certain of the Antients did doubt of the Epistle to the Hebrews , of the second Epistle of Peter , and of that of Jude , of the Epistle of James , and of the Revelation . For what is it to us what some few , corrupted by their depraved affections , have judged , concerning things certain , and these undoubted Authors . Thus far he . Whence it appears , it might truly be said , there was never any doubt in the Church of these books , because either the persons were not of the Church , but Hereticks that doubted , or else were some few perverted judgments ; it never came so far as to be a doubt in the Church . So much for the first Exception .

The next is , they are defective , because the Articles do speak nothing of sundry points of Popery and Arminianism , Predestination abused , universal Redemption , Object . universal Grace , the manner of Conversion and falling from grace ; which King James procured the Synod of Dort to confute , and for which the late Synod at London is so much maligned . To this , first in general . Answ. It hath been always counted , both the wisdom and the tenderness , not onely of the English , but of the antient Church , to make Articles of faith , whereunto all , especially Ministers , Conf. Hamp . Court , p. 39. must subscribe , to be but few . First , It being unfit to thrust into the Book every position , negative ( or affirmative ) which would make the Book swell into a volume as big as the Bible , and also confound the Reader , saith King James . When such questions arise among Schollars , pag. 40. the quietest proceeding were , to determine them in the Universities , and not to stuff the Book ( of Articles ) with all conclusions Theological . Secondly , The better course would be , to punish the broachers of false doctrine , as occasion should be offered . For were the Articles never so many and sound , who can prevent the contrary opinions of men till they be heard . Thus the King . Ep. 57. ad Dardanum . St. Austin saith , Regulam fidei pusillis magnisque communem , in Ecclesia tenent . The rule of faith is common to the weak and to the wise . Hence my Lord Primate of Ireland infers ; That the rule of faith must contain such truths ONELY , B. Ushers answ. to the Jesuite , pag. 417. as are GENERALLY agreed upon by the consent of all true Christians . And accordingly we see the Creed called the Apostles , the Nicene , the Constantinopolitan , and Athanasian how short they are ; now they were the Articles of Religion of those times . The Articles of Ireland are larger , but taken for the most part ad verbum , out of our Articles , Homilies , and Common-prayer-book .

But secondly , why do the Brethren urge more Articles , when as they neither are willing to subscribe to these few , wherein they have found but two or three faults , and those inconsiderable ; but also refuse to subscribe to any without limits ; unless they mean , as good-fellows upon the way , to range themselves , whilst they leave others bound behind them . 3. Touching King James , though he was opposite to the Tenets of Arminius , yet you heard even now , he was averse also from having the contrary doctrines inserted into the Articles , farther then they are already , for one of them ( falling from grace ) was there the question . Conf. Hamp . Court . pag. 39.40 . And as opposite he was to the preaching of them to the people , as appears by these words ; That no Preacher of what title soever , under the degree of a Bishop or Dean at the least , do from henceforth presume to preach in any popular auditory , the deep points of Predestination , Election , K. James Instructions to Preachers , Ann. 1622. Art●c . 3. Reprobation ; or of the universality , efficacy , resistibility , or irresistibility of Gods grace ; but leave those themes to be handled by the learned men , and that moderately and modestly , by way of use and application , rather than by way of positive Doctrine , as being more fit for the Schools and Universities , than for simple Auditories . You see the King whom you quote , is not of your mind . 4. As to the matters themselves , the Articles speak sufficiently of them so far , as to clear what is most necessary in them . As the eighth Article of Original sin , the tenth Article of Free-will , the seventeenth Article of Predestination and Election ; leaving what is disputable and uncomfortable to be gathered from what is expressed . 5. As to the Assembly , they are not condemned by all men for their conclusions in those points ; but for convelling and tearing up the foundations of many generations in * * As the invisibility of the Catholick Church . &c. Doctrine , Worship , and Discipline , without legitimate Authority , and for other things , which need not here be named .

Their third instance of the defectiveness of the Articles Object . 3 is , that they speak nothing of the creation , of providence , fall of man , of sin , of the punishment of sin , of Gods Covenants , effectual calling , Adoption , Sanctification , Faith , Repentance , Perseverance , of the Law of God , Christian Liberty , and liberty of conscience , Religious worship , of the Sabbath or Lords day , of Marriage and Divorce , the Communion of Saints , Church-Government and Discipline , of the Resurrection , or of the last Judgment . All which the Scripture teach as necessary , and are comprised in the Apostles creed . That the Assemblies Confession hath all these , and that with proofs of Scripture , which the Answ. 1 Articles want . But they should consider , that a Confession of faith is one thing , and a Catechism or a common-place book to refer ones reading unto , is another . If the Church shall think fit to compile one of these for the help of young students , no doubt but all those shall be expresly treated on , though perhaps not in the same form or titles . But to constitute a Confession of Faith of all these heads , with the several Articles which the Assembly hath subjoyned , would doubtless have excluded many more from subscription , than the Articles ever did . Especially where they have made that an Article of faith , which never was a Protestant doctrine , viz. That the Church Catholick is a visible and organical body ; Assemblies Confess . ch. 35. Artic. 2. whereas it is an article of our faith ( in the Apostles Creed ) and not of sense : And that , which is laid as the foundation of the usurpation of the Bishops of Rome , Bellarm. de Eccles. l. 3. c. 2. by Bellarmine , ( for either that , or somewhat like it , must follow upon that ground ) so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon . A point universally opposed by the Protestant party , except Peter Ramus , and perhaps one or two more , althongh of late owned by some of them , of which * * Vindicia Catholicae , in answer to Mr. Hudson . else-where . I instance in this , that , be it true or false ; yet a point of this nature , should not have been made an Article , for the not subscribing whereto , men must have been rejected from the Ministry ; others there are , that would have stuck no doubt with many men , orthodox , able , and godly .

2. As to the things themselves , they are all in effect touched either in the Articles , Articles of Ireland , Anno 1615. whence taken . or the Homilies , ( which are approved by the Articles ) or in the Liturgy , or in the Book of Ordination , a branch also of the Articles . And the Articles of Ireland , which are more full in themselves than ours , and comprehend in terminis most or all these heads , they are taken verbatim out of the books now mention'd . And to give some instances ; The Creation and Providence is mentioned in the first Article of God , and in the Catechism in the Common-prayer-book , And more largely in the Homily for Rogation week , part 1 & 2. The fall of man , his sin , and punishment of it , professedly discours'd of in the Homily of the misery of mankind , and is touched in the Articles , Artic. 9. & . 10. of Original sin , and Free-will . Gods Covenant , may be understood in the Articles of Justification , and Predestination , Artic. 11. & 17. and is discours'd on largely in the Homily of Salvation . Effectual calling also in the same 17th . Article , and more largely in the Homily of Faith . Where also of Adoption , as likewise in the lesser Catechism in the Liturgy . Faith in the Article of Justification by faith . Sanctification in the Homily of good works , and divers others . Repentance hath a proper Homily for it . Perseverance is expresly set down in the 17th . Article . Of the Law of God , in the Homily of the misery of Man . And in the Catechism in the Liturgy , so far as concerns practice . Christian liberty in the Articles of the Traditions of the Church . And the Homily of disobedience and wilful rebellion . Religious worship is the subject of the Liturgy , And of several Articles , and of the Homily of the time and place of prayer . The Sabbath or Lords day , in the Homily of the time and place of prayer . Of Marriage , both in the Homily of Matrimony , and in the Exhortation at Marriage in the Common-prayer-book . Divorce , as a point of Law , is discoursed in the Canons . Communion of Saints , is the ground of all Exhortations to Unity , as the Homily against Contention and exhortation to Charity , as love and good works . Church-government is the subject of Artic. 20. & 21. of the authority of the Church , and of General Councils . And for Orders , they are in the Book of Ordination . For the Rules , in the book of Canons , and in the Rubricks in the Liturgy about Order , and in the Commination there . Of the Resurrection , the Homily on Easter-day . And of the last Judgment , in the Homily against the fear of Death . Seeing therefore , that most or all of these heads , are either expresly treated on , or occasionally , either in the Articles or branches of them , how say they , that they contain nothing of them ?

Proofs to Confessions . Lastly , for the proofs , added in the Assemblies Confession , not added in the Articles ; they know it is not usual to add Proofs unto Confessions , as may be seen in the Confessions of the Reformed Churches , where they are rare . And even lately their Brethren of the Independent way , published their Confession without proofs . And unless it be that of New England , the Assemblies , and those of the Separation ; I remember not that I have seen any with frequent proofs . And , if I mistake not , it had not been amiss , if the Assembly had kept the Track , in this , in as much as the Proofs sometimes , do not infer the Article . In a Catechism , or Sermon , or Dispute , they are more proper , than in a Confession . Because that is a thing supposed to be grounded , not in this or that place , but on the current of the Scripture . Besides , Proofs occasion Dispute , which is abhorrent from the nature of a Confession . The places alledg'd may be clear a proof , and yet not so to every less-intelligent Reader . I conclude this discourse touching the imperfection and defectiveness of the Articles , with that considerable passage of Erasmus to this purpose ; Summa religionis nostrae pax est & unanimitas , Erasm . presat . in Hilarium . ea vix constare poterit , nisi de quàm potest , paucissimis definiamus ; & in multis liberum relinquamus suum cuique judicium , propterea quod ingens sit rerum plurimarum obscuritas , &c. The sum ( saith he ) of our Religion , is peace and unanimity ; of which there is little hope , unless those things which shall shall be enjoyned as matters of faith , be as few as may be ; and that we leave mens judgments free in many things , by reason that the obscurity in a number of them , is exceeding great . I have done with the first general head , the Doctrine and Articles , wherein , as being the foundation , the more time hath been expended .

CHAP. IV. Of Worship , and of the Directory there of , the Liturgy .

SECT. I. Of Worship .

THE next is Worship , 2. VVorship , 1. In it self . wherein the thing especially to be observed is Purity , as in Doctrine Truth . Now the purity of worship , I take it , Purity of it , wherein consisting . is defin'd by the matter whereof it is composed , the object whereunto , and medium or mean by which it is directed ; if these be right , the Worship it self is pure . For the evidencing that ours is such , consider we it first in it self , and then in the Appendixes of it , the Ceremonies . 1. In it self , That of the Church of England such . and so our Worship in the Church of England is directed onely to the onely true God in the Unity of Essence and Trinity of Persons , the Maker and Governor of all things . And the Worship which we tender unto him , is for matter according to his will , as shall be proved . Lastly , it is by the onely and alone medium and mediation of God manifested in the flesh , the Man Christ Jesus ; but of the Creatures , ( whether the blessed Virgin ( although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Mother of God ) or Saint , or Angel , we joyn none with him ; as is to be seen in the frequent closure of our prayers in the publick Liturgy ; The second Collect in the Letany . Through our ONELY Mediator and Advocate , Jesus Christ our Lord . Which is also proved negatively ; because there is in the Liturgy no prayer , neither directly nor indirectly , to any but God himself , nor by any other but Jesus Christ . 2. In the Ceremonies , which destroy not the substance of worship . 2. In respect of Ceremonies which are annexed to it . Now Ceremonies , being but the appendixes and circumstances of Worship , either as ornaments or advantages to it ; unless they be such , as at least imply either another object , or person to be worshipped than God ; or another Mediator than Christ , and so a contradiction to the worship whereon they hang ; How should they destroy the purity of worship ? Perturb and trouble it they may by their multitude , or unusefulness ; but vitiate it they cannot . Now all our Ceremonies are so few in number , and so explained , e●ther by Doctrine or Canon , or other publick writings for their * * Dr. Burgess , of the three innocent Ceremonies . See the form of private Baptism and Can. 30. with the Rubricks . Mr. Ph. N. innocency and use , that they seem not capable of the former evills , though they had been all urged . But for the matter of our worship , the most weighty men of the other ways , do not much except against it ; I am sure I have heard one of the best of them acknowledge lately ; That there was nothing in the Common-prayer-book for the matter of it , against the word of God . Now all separation is a division , all division tends to dissipation . But to commit this against a Church , whose worship is for the matter sound , and the Ceremonies not opposite thereunto , because some of them have been abused formerly to superstition , savours of worse then their weakness , 1 Cor. 10.25 , 28. who refused the meat , though in the shambles , because it had been once consecrated unto an Idol . But rather take we his advice , — misericorditer igitur corripiat homo quod potest ; Aug. contr. epist. Parmen. lib. 3. cap. 2. quod autem non potest patienter ferat , & cum dilectione gemat atque lugeat , donec ille desuper emendet & corrigat , aut usque ad messem differat erradicare zizania , & paleam ventilare . Let a man therefore gently amend what he may , and and what he cannot let him bear with patience , and lament with love , until God from above do reform it or correct it ; or defer , until the harvest , the rooting out of the tares , and the winnowing of the chaff .

But in particular , the Ceremonies are but four especially . Bowing at the naming Jesus . The Cross in Bapt. Keeling at the Communion ; And the Surpliss in reading Service .

Omitting what hath been satisfactorily discoursed on these by others : as [a] [a] Conser . Hampt . Court . King James , [b] [b] Can. 30. The Canons of 1603. Can. 30. [c] [c] Eccles. Polit. Mr. Hooker , [d] [d] The three Innocent ceremonies . Hieron . in Isa. 45.23 . Mr. Burgess , and divers more . I shall for the first , recite the Judgment of Antiquity , represented by St. Jerome , on those words of Isaiah ; By my self have I sworn that every knee shall bow to me , &c. Hoc jurat , quòd Idolis derelictis , omne genu ei flectat , coelestium terrestrium , & infernorum : & omnis per illum juret lingua mortalium . In quo perspicuè significatur populus Christianus . Moris est enim ecclesiastici , Christo Genu flectere . Bowing at the name of Jesus . Quod Judaei mentis superbiam demonstrantes , omnino non faciunt . This he swears ; That forsaking Idols , every knee should bow to him , of things in Heaven , in the Earth , and under the Earth ; and every tongue of mortal men swear by him ; in which is clearly signified the Christian people ; for it is the custome of the Church , to BOW the KNEE to Christ . Which the Jews , declaring the pride of their hearts , will by no means do . Wherein , Explained . we may note two causes of refusing to bow at the naming of the Lord Jesus : First , Jewish unbelief ; and secondly , The like haughtiness and pride of spirit . To which we may add in respect of some , I hope , a needless fear of superstition .

Touching the next , the Cross in Baptisme ; Although I cannot hope to satisfie those whom the Canon of the Church hath not satisfied . Against which Canon , Cross in Bapt. Can. 30. the late Authors of the Treatise of the necessity of Reformation have this Exception : that it hath not with its reasons , Pag. 60. Ed. 2. added either Scripture or Fathers . Whereas it mentions both , though naming none . By this reason , they may decline all the Articles , yea , and most Confessions in Europe , which generally omit both , as being too paedantical for a confession , or the Canons of a Church . Wherein also their iniquity as well as unskilfulness appeareth . Who say of the Rubrick explaining the use of the ceremony of kneeling at the communion ; Pag. of the inserted sheet , the third . that the Compilers had solidly and excellently declared in what sense they intended kneeling at the Communion ; omitted in the Book of Q. Eliz. and yet that , hath neither Scripture nor Father alledged . But this pleased , because it ministred quarrel against the present Common-prayer-book . I might refer for more ample satisfaction to the exact diligence in this point also , of that hyperaspistes of our Church in these matters Mr. Hooker . Eccles. Polit. li. 5. § 65. But give me leave to close with the testimony for the practice of it , and the reason of that practice out of Austine , not only the Vulgar one : that we should not be ashamed of Christ crucified ; but one somewhat deeper . Ecce venturi estis ad fontem sanctum , diluemini baptismo — Aegyptiis insequentibus Israelitas , Serm. de Temp. 119. cap. 8. similia erant vestra peccata , persequentibus , sed usque ad mare rubrum . Quid est usque ad mare rubrum ? Usque ad fontem , Christi cruce & sanguine consecratum — lanceâ perforatum est latus Christi & manavit pretium nostrum . Ideo SIGNO Christi , signatur Baptismus , id est aqua ubi tangimini , & quasi in mare rubrum transitis . Behold , you are coming unto the holy fountain , ye shall be washed in Baptisme . Your sins that follow you , are like the Aegyptians that pursued the Israelites ; but how far ? but unto the Red Sea . What is it unto the Red Sea ? As far as the Font , consecrated with the CROSSE and blood of Christ . Christs side was pierced with a spear , and our redemption flowed out . Why the Cross in Bapt. Therefore Baptisme , that is , water , where you are dipped or sprinkled , and as it were pass into the Red Sea , is signed with the sign of Christ . Thus far he ; wherein he signifieth both the use of it by the Antient Church in Bapti●me . And also the reason , that it might represent by what suffering and means , the remission of our si●s by the blood of Christ applyed in Baptisme , was obtained and brought un●o effect . I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy . Signum hoc , non tam , In Script . Angl. in Censur . Liturg . Angl. c. 12 de Sign . Crucis in fronte Baptizand . quòd est usus in Ecclesia Antiquissimi , quàm quòd est admodum simplex & praesentis admonitionis Crucis Christi ; adhiberi nec indecens nec inutile existimo , si adhibeatur modò purè intellectum , & religiosè excipiatur , nullâ nec superstitione adjunctâ , nec elementi servitute , aut vulgari consuetudine . This sign ( of the Cross in Bapt. for of that he is passing his censure ) not so much , because it is of most antient use in the Church , as because it is simple , and of present admonition of the Cross of Christ ; I think it neither undecent nor unprofitable to be used . Provided it be rightly understood , and piously received , without superstition or servitude to the very sign , or of common custome . Thus far he .

The third is kneeling at the Communion . A ceremony which some most of all , others scruple ; Kneeling at the Commun . Matth. 23. and yet the Brethren now mentioned , who strain at every gnat , swallow this camel very smoothly . For they say , the Rubrick named above , hath solidly and excellently declared it . We will not refuse , nec ab hoste doceri , Phil 1. to hear truth , though preached of strife and envy : as the Apostle speaks , the rather , because it may also oyl some other minds , exulcerated likewise . The Rubrick is this : The Rubrick about kneeling at the Lords Supper . Whereas it is ordained in the Book of Com. prayer , in the Administration of the Lords Supper , that the Communicants kneeling , should receive the holy Communion : which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ , given unto the worthy receiver ; and to avoid the profanation and disorder , which about the holy Communion might else ensue ; lest yet the same kneeling might be thought or taken otherwise ; we do declare ; that it is not meant thereby , that any adoration is done or ought to be done , either unto the Sacramental bread and wine , there bodily received ; nor unto any real and essential presence there being of Christs natural flesh and blood ; for as concerning the Sacramental bread and wine , they remain still in their very natural substances , and therefore may not be adored ; for that were idolatry to be abhorred of all faithfull Christians . And as concerning the natural body and blood of our Saviour Christ , they are in Heaven , and not here ; for it is contrary to the truth of Christs natural body to be in moe places then one at one time . This is the Rubrick ; the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion ; Artic. 28. and diffusely for popular audience , handled in the Homily of the worthy receiving of the Sacrament ; Hom. of the Sacram. Tom. 2. might without any great peril be omitted , especially as it seems not being confirmed by Parl. as being sent when the Book was printed off , as we have noted elsewhere . But as to the matter of that Rubrick , seeing neither Scripture nor Father is alledged , nor a third part so much spoken for satisfaction , as in the Canon for explic . of the Cross in Baptism ; why may not this as well as that satisfie ? The heads of which arguments for the Cross , in that Canon , being these : Reasons for the Cross in Bapt. out of the Canon . Note . 1. The Apostles so far honoured the name of the Cross , that under it they comprehend Christ and all his benefits . 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise . The opposition to which would have been a note of an enemy of Christ . 3. That though abused in Popery , yet being purged from the superstitious opinions had of it there , and being of use as a token that we should not be ashamed of Christ crucified ; and as press-money to engage us to fight under his banner against our spiritual enemies , it was approved both in Ed. 6. time by the Martyrs and other Confessors , and by Bucer in his censure of the Liturgy , and by the Confessions of the Reformed Churches . It being cautioned , 1. Cautions . That it is no part of the substance of Baptism . 2. That the child is both baptized , and received into the Congregation , before the signing with the Cross . 3. Because it is in it self indifferent , but being injoyned by authority , ought not by private men to be neglected : which arguments , seem as full for this , as did the former for the kneeling . But for kneeling at the Sacram. we have also as in the * * See Goulart . Annot. in Cypr. lib. ad Demetr. ca. 19. & in Epist. 56. cap. 7. Hooker pol. l. 5. § 58. former , the suffrage of Reformed Churches in allowance , and in some cases in practice also . The French Churches in their late Apology written by Monsieur Joh. Daille : say , Thanks be to God we are not so ill taught , as to scruple the * * Apolog. of the French Churches translated by my learned friend , Mr. Th. Smith . Printed Camòr . 1653. chap. 12. receiving the Sacrament on our knees : Our Brethren of England never receive it otherwise , and when we receive it with them , we do very readily conform our selves to their order . Thus they ; and this for that ceremony .

The last is , the Surpliss . Touching the Antiquity whereof , The Surpliss . remitting the Reader to our fore-mentioned * * Hooker Pol. l. 5. § 29. Burgess of the three innocent ceremonies . Conference H. Court . Author and others ; of the lawfulness and use , only thus much . That which had once an Institution for such an end , and ever a usefulness natural thereunto ; cannot by any abuse or inversion , lose what it hath from God and nature . Although our fancies run never so strong in discourse , and reasoning in opposition , yet can we not restrain nor take off our affections , but they will move according to the activity of those objects , our senses let in unto our minds . God appointed once the Priests in their Functions to use Garments for honour and veneration ; Exod. 28. and among them this of the white and linnen garment . We cannot say , that this was more typical , then significative in general and exemplary . Some things were of common reason and use then . White and light are not only the emblemes , but the incentives also of purity and chearfulness ; as are the sadder colours , of gravity and seriousness . All which , are necessary requisites unto Gods service , and not only signified by such habits , but excited thereby also . If there were no impressions upon our minds by such things , Joh. 20. Matth. 17. Apoc. 1. why appeared the Angels in white raiment ? Yea , why our Saviour Christ in the Mount in that habit ? And in his Glory as now in Heaven ? But because that contraries illustrate one another ; Suppose we Josuah the High-Priest in his filthy garments ministring the holy worship ; Zach. 3.4 , 5. would it not as much disaffect us as it did the Angel , who commanded that they should be taken from him ; Explained . namely , as undecent for the Object . 1 exercise of the holy Function ? The difference in nature betwixt the worship of God and civil administrations , Answ. does not hinder , but that some useful accidents may be common to both . If a Judge should ascend the Bench in his doublet and hose only , less reverence surely would his office have , though no less authority . We are men even in Gods service , as well as in civil affairs , and cannot but receive impression in it , by the outward decency or uncomeliness of administrations . As is also implyed Object . 2 by the Apostle , 1 Cor. 14.40 . That the Church of Rome hath abused the Surpliss , Answ. is its commendation ; in as much as harlots affect sometime , the habit of the gravest Matrons , that with the robe , they may gain also the reputation Object . 3 of sobriety . To hate the Garment spotted with the flesh , Answ. will reach the Church , rather then the Surpliss , yea , the Baptisme and the Priesthood which hath been once polluted . This paves a high way to full and plenary Separation . But of ceremonies enough .

SECT. II. Objections particular against the matter of our Worship .

Reas. necess. of Reform . Tit. 2. of Worship . OF Worship in particular in respect of the matter of it , and the Exceptions made against it , discourse wee now . And here wee have these former Brethren Assailants also . Where we are first to note , that the very same and many more , and more material exceptions have been taken by their predecessors in these differences as by Cartwright , the non-Conformists at the Conference at Hampton Court , and others . And Replyes have been given Learnedly and largely by Archbishop Whitguift , Mr. R. Hooker , Against Cartwright . Eccles. Polit. Conf. H. Court . Burgess of the three Innoc. cerem . Aliique . King James and several more . Of which Replyes the Brethren take no notice , but put Crambe centies cocta , objections , that by being often beaten , are grown threed-bare ; and yet as Interpolators and Brokers , furbish them up and hold them forth for fresh ware . But to the matter , which before we come unto , we must correct these correctors . And first for their unreverent and unchristian Language , In the inserted sheet . p. 4. reflecting on men who are with God , were instruments in the Reformation , and laid down their lives to confirm it . It is a Proverb among some , Qui vitio linguae laborat , non sanatur neque in hoc seculo neque in futuro . Proverb . Rabb . ap. Drus . That he that is affected with a distemper in his tongue , is not curable either in this world , or in the world to come . Take a taste of their gall and wormwood , The Br. revilings . which they have given Christ to drink in his faithful members ; namely , these speeches : They abuse the people , yea , Inserted sheet page 6. Magistracy , and God himself . Our bold Masters . False and a meer cheat put upon the people of God . Taken out of the Mass-book . Apocrypha contains meer delusions and lyes . Priest , a meer superstitious and Antichristian name . p. 20. Two Rubricks , blind guides that lead into the Ditch . p. 23. p. 24. Nonsense or worse . Superstitious Antique Crossings . That saying , At what time a sinner doth repent , carryes many to Hell . Te Deum taken out of the Mass-book . p. 27. To say the three children praised God in the fire , is a belying the Canonical Text. Another lye to the Preface . The peoples answering the Minister , is will-worship . p. 28. Because the Collects appointed for certain daies , are to be read some daies after , it is said to be , p. ●9 . A horrible abusing of Gods name . That in the form of Baptisme , it is said , that the child by Bapt. receives remission of sins , p. 30. is mans falshood . When the children are said to perform their Covenants by their Sureties ; it is ( say the Brethren ) a meer tale . Touching which speeches ; p. 31. if we may not say with the Apostle , Jam. 3. That such rancorous ones proceed not from the wisdome that is from above , which is pure and peaceable ; but from that which is earthy , sensual and devillish , even a tongue set on fire of Hell , discovering persons whose Religion is vain : Chap. 1.26 , 27. yet surely we may affirm with another , That there will come a time , when three words uttered with charity and meekness ; Hook . Eccles. Pol. in Praefat. n. 2. shall receive a far more blessed reward , then three thousand Volumes written with disdainful sharpness of wit .

Next , Their rashness Their rashness is also unexcusable , who to satisfie themselves upon their adversaries ; consider not that they expose the cause , and souls of the people to the common adversary ; by making these believe , they have served God all this while in a Superstitious and Popish way ; and that their Service-Book is so corrupt , that they will not know what to fix upon , and so overthrow the faith not of some ( as the Apostle speaks ) only , 2 Tim. 2. but of many . Again , I would have that charitable opinion of them , as to think they did not act wholly against their conscience ; if so ; their headiness is the more blame-worthy , that they would engage in the face of the world , and to the H. Court of Parl. in things , in which they were not sufficiently instructed . So that they do justly incur that of Solomon . Prov. 18.13 . He that answers a matter before he understands it , it is a shame and reproach unto him ; as shall immediately appear . Inserted sheet p. 4. They say , That sundry prayers are added , Inserted sheet p. 4. not confirmed by Parl. which because an indefinite expression , might make the common Reader think of many ; Pag. 28. n. 6. whereas themselves afterward mention the number and the prayers , viz. one for the Queen or King , one for the Bishops , and one for Q. Anne and the Royal Progeny .

Next , That these Additions have emboldened some to make alterations at their pleasure : Ibid. The Br. calumny of the Liturgy . Another indefinite and boundless expression , leading the Reader into an uncertainty , what to rest on as established . Whereas they have not instanced in one line or word , in the body and text of the Liturgy it self ( the Prayers and Exhortations ) that is altered from what was by Parliament established . They proceed ; for instance , say they , the Prayer for the Queen and Royal Family , before the year 1627. began thus : Almighty God , which hast promised to be a Father of thine Elect , and of their seed . But now thus : Almighty God , the fountain of all goodness . Which change , say they , was a great presumption , of which no reason can be discovered , unless this : That the word Elect distasted the favourers of Popish Arminianism . Now first again , oportet — esse memorem . Did they not say with this breath but now , that these were added besides the Act ; and might they not then be chang'd without presumption by the same Authority that enjoyn'd them ? Again , this discovers their unsufficiency for this undertaking ; Lord Cant. speech in Star-chamber at the censure of Dr. Bastwick , p. 27 , 28. not having read the most known and publick books of these Arguments . As in particular , that wherein this is fully opened , who did it , and upon what occasion , and this delivdred at the famous Censure of Dr. Bastwick , Mr. Burton , and Mr. Prynne . where it is shewn , That the King did acknowledge , that the Alteration was made by his special direction , as having then no children to pray for . After this follows for fault in the matter of the Liturgy , a quarrel with the old translation of the Psalms , Inserted sheet p. 4 , 5 , 6 , 7. Epistles and Gospels . Against these they alledge in general : That being there is a new autho●ised ( and yet how authorised , if the Kings Proclamation do not oblige wi●hout particular Act of Parliament , as they imply ? pag. 62. Quaer . 4. Insert . sheet , pag. 5. & 7. ) Translation , the standing of those parts of Scripture after the old , causes scandal , they say , and makes sport for Pap●sts and Atheists , to find how much our translations publickly used , do enterferre and jar ; The variety of Translations useful . Euseb. H. l. 6. c. c. 15 , 16. Hieron . de Script . n. 64. and how corrupt some of them be . But surely the Church of God hath been always of another mind . And Origen much commended for his edition of the Hexapla , or the Bible in six several editions , whereof five were in the same language , ( viz. the Greek ) and some of them done by Hereticks . St. Austin also writing his Directory for Students in Divinity ( de doctrinâ Christianâ ) speaking of the variety of the Latine Translations out of the Greek , saith : Aug. de doctr. Christ . l. 2. c. c. 11 , 12. Ut enim cuique primis fidei temporibus in manus venit codex Graecus , & aliquantulum facultatis sibi utriusque linguae habere videbatur , ausus est interpretari . Quae quidem res plus adjuvit intelligentiam , quam impedivit , si modò legentes non sint negligentes . Nam nonnullas obscuriores sententias , plurium codicum saepe manifestavit inspectio , sicut illud , &c. In the young times of the Church , if there chanced to fall into any mans hand a Greek copy ( of the Bible ) and he conceited he had some little skill in both the Tongues ( Greek and Latine ) he took the boldness to translate ; which thing notwithstanding , doth more help than hinder understanding , if so be that the Reader be not idle ; for many obscure places are cleared by comparing of several translations , as that of Isaiah , &c. In which testimony we have two things ; first , the benefit the Church may reap by variety of translations . Secondly , that in this variety , there is even profit to be reaped by the worst . Usher Epist. ad L. Capel de Textus Hebr. variantib . Lect. pag. 7.9 , 10. Precipue verò p. 17. As the Greek translation of the LXX it self ( as now we have it ) is not onely the worst that is , but ever will be , said the learned Primate of Ireland , and implies as much in print : And yet of this did our Saviour and the Apostles make often use , without any scruple . And if the Papists were enemies absolutely to varietie of Translations , why with so great charge did the King of Spain publish that splendid Edition of the Bible in so many languages ? Phillip the 2d . What the agreement is betwixt their books of publick service , and the vulgar Bible , is not material ; seeing the common people have not allowance for the reading of the Scripture . But in particular , there may be instances given , wherein , if the literal sense of the Original is not better rendred by the old Translation , even by that of ours excepted against ; yet is it made more plain and easie . Again , as some persons keep the measure of their childrens growth , what if some weakness of translation be left , that the Church may perceive its proceeding and going forward . Thirdly , that of St. Jerom , Neque enim nova sic cudimus , Hieron . prefat. in proverb . ad Heliodor . Tom. 3. ut vetera destruamus : We so take up new things , that we must not wholly abolish the old ; may be of use here . For accustomed things , though not the best , are not always safe to be removed . Ipsa quippe mutatio consuetudinis , etiam quae adjuvat utilitate , novitate perturbat . The alteration of custom , though it help by its usefulness , Aug. Junuario ep. 118. cap. 5. idem . Hieron . Epist. 10. yet it disturbs by its novelty , as we saw above . As also the same Father in the like case wrote unto St. Jerom ; Movit , quiddam longè aliter abs te positum apud Jonam prophetam , quàm erat omnium sensibus ibi memoriaeque inveteratum , & tot aetatum successionibus decantatum . Factus est tantus in plebe , &c. Something , saith he , that thou hast translated far otherwise in Jona the Prophet , than was fixed in the minds and memories of the auditory , and by the course of so many ages , now grown as it were a common song , did move till it came to a tumult among the people , &c. Where they say ; That three verses are added in the 14 Psalm , not in the Greek of 72. but onely in the Popish vulgar Bibles ; Insert . sheet , pag. 5. Object . Answ . this is one of their usual mistakes . For first they are in the Roman and Paris Edition of the Greek , and in many antient Eastern Psalters , as is noted in those Bibles . As also are they in that Edition so magnifi'd by Austin , which he followed in his Exposition of the Psalms . Aug. in Ps. 13. But howsoever , they are Scripture , and are found altogether in Rom. 3. as themselves acknowledge . I might add , that they are also in that follow'd by Jerom , Hieron . in Ps. 13. if that Commentary upon the Psalmes be his , which Bellarmine saith is obscura quaestio , a difficult Problem . When they add , Insert . sheet , pag. 6. Object . Answ . that the Translation of the Epistles and Gospels is as antient as 25 Hen. 8. and taken out of the Mass-book . This is added to make this Translation odious ; but sure they will grant , that the Epistles and Gospels in the Mass-book were first taken out of the Scripture it self . But of the Mass-book in general we have spoken above , and shewen , that every thing in it ought not to be rejected . Hook. eccles . pol. 5. § 19. Conf. Hamp . Court . pag. 45 , 46. Lastly , for the particular places they name , some of them have been objected and answered long since . And the difference not overthrowing either faith or manners , there being also a correct translation for constant use appointed , and these but onely in the Epistles and Gospels , which are to be used not so frequently ; these faults moreover not being many , nor of any great consequence , are venial . That of Hezekiah his destroying the brazen Serpent , might have here been omitted having been so fully replyed unto , and the disproportion shewn by a learned Pen so long ago . And afterward briefly by a learned King . Hook. eccles . pol. l. 5. § 65. Conf. Hamp . Court , pag. 73. Of which Books and Answers , the Brethren take not the least notice , whether out of ignorance , or want of ingenuity , may be left in medio without danger of the Law , I hope .

Necess. Reform . pag. 18. 1. The Kalender . Next , after the man that bore the Armour , comes the Champion himself ; after the inserted sheet , the solemn treatise , where the first title is of the Kalender . And the main quarrel against it , for appointing so much of the Apocrypha to be read ; In the Answer to the fourth general Exception . of which above . To the particulars ; if any thing sound toward error , or be indeed dross , should that deprive the Church of the gold contained in the rest ? Do we not read of the Midwifes lying , of Abrahams twice , of Rachels stealing her fathers Idols , and many other in Scripture ? which ought not therefore to be rejected . Again , if it were requisite to spend time in the particulars , there might not want perhaps a probable defence , Tob. 3. of what either the daughter of Raguel , or Raphael the Angel , or Asmodeus the evil Spirit , or Judith , are there said to have done or spoken . Jacob said , He obtained the portion of Sichem with his sword and with his bowe ; much after that sense that Judith there speaks , according unto Calvins Exposition . Jus victoriae ad se transfert , quasi divinitus sibi concessum — quia in ejus gratiam homicidis Deut peperceret . Calv. in Genes. 48.22 . Simeon and Levi might have a laudable zeal , as Judith speaks , and God might use it in his secret counsel , and did so , to purchase a place for Jacob ; And Jacob own the Land as his conquest , though he detest the action . The like may be said touching Judith's prayer ; as no doubt Jahel had hers , before she cut of Sisera's head , Judg. 4. whom also she slew by the deceit of her lips , as well as Judith did Holofernes . Genes. 30. Did not Rachel and Leah with great Religion bless God , for the children that they had made their husband Jacob beget upon their Handmaids . Times and persons must be noted . And every thing in Scripture is not to be imitated . Else we might say as the Brethren , Are not these gallant chapters , to be read in the Churches ? The examples then in Scripture must be interpreted by rule , and may not also the Apocrypha ?

The next Regiment assaulted by the Brethren are the Redcoats , the Rubricks ( so called , 2. The Rubricks . because antiently written in red Letters ) and are directions how to officiate and read the Common-prayer-book ; the first whereof is cloathed , not with a coat of Male , but of a Priest , at which they fire . They say , Priest is the old style and title in the Mass-book . This Mass-book is the Gorgons head , wherewith they terrifie all assailants . But , was the Mass book ever in English ? True indeed , Fox Act. & Mon. in Edw. 6. King Edward the sixth , for the appeasing of a rebellion told the Rebels so ; but that was not , as it was the Mass-book , but as it was a Prayer-book , as little as might be , at that time , different . Besides , that prayer-book is not the same with ours now , for it hath been reformed more than once since . The Mass then never having been in English , the word Priest could not be taken thence . Yea , but it answers to Sacerdos in the Mass-book , which signifies Priest : Priest . That 's the Brethrens translation , to avoid Presbyter out of the Mass-book , whose evident derivative Priest is , with very little alteration . If this please not , may one more antient and more cheerful be admitted , viz.

Walter Mapes Arch-deac . of Oxf. in King Johns time . M. S●r. Sacerdos enim est cùm sacra dederit ; Tunc verò Presbyter , cùm ter praebiberit . i. e. When sacred things he gives , he is a Priest ; A Presbyter , when thrice before the rest He takes his Cup , and so begins the Feast .

Thirdly , Is it equipollent the word Priest to a sacrifice ? surely not in the etymology , for it signifies onely an administration of holy things : nor in the use ; unless we shall say , that in the Primitive Church they owned a proper and real sacrifice . These B●ethren with the finger point us to take notice , That they have seriously consulted Antiquity ; pag. 47. did they never in all their reading meet ( amongst a multitude of the like ) with such a passage as this : Cùm haec tanta ac talia & multa alia exempla praecedant , Cypr. lib. 1. ep. 3. quibus Sacerdotalis authoritas & potestas divina dignatione formatur , quales putas esse eos , qui Sacerdotum hostes , & contra ecclesiam catholicam rebelles , nec praemonentis domini comminatione , nec futuri judicii ultione terrentur , &c. Whereas these , such , so great , and so many examples have gone before us ( of the admonitions and executions of the judgments of God against the despisers of the Priesthood ) whereby the authority and power of Priesthood is by Gods special providence established ; what kind of men wouldst thou take them to be , who being enemies to Priests , and rebels against the Catholick Church , are neither terrified with the Lords forewarning , nor with the punishment of the judgment to come . And what more usual than that title among the Antients ? yet without the notion of a proper sacrifice , and so may we . If any superstition have been joyned to it since ; Act. 27. yet what hinders , but that St. Luke may call the Ship by the usual name of Castor and Pollux , although it had it from those Idols ? Why must we needs always ( for often the Brethren acknowledge the Liturgy uses the word Minister ) declare our selves so far distant from those , whom in Religion we have left , as that we will not use our Mothers tongue , because they once have spoken with it ? unless it be , that we have so delivered them unto Sathan , that we will alienate their minds from us and from the truth , lest at any time they should be converted by it . Yet we refuse not the other title , that of Minister , so there be no design in assuming it , as there may be in casting the other wholly off . And may not that name , as much lower the Officers of God , if so be , that be not done , even thereby already , ( which perhaps discerned , hath occasion'd the assumption of a more specious one , viz. that of Presbyter ) as the other had in it peril , either of pride or superstition . Although , to speak as the thing is , what man is there now , especially Minister , ( for whose direction the Rubricks chiefly are ) that reading of that word in the Liturgy , do so much as dream of an Altar or a Sacrifice , but takes it onely as signifying the Officer of holy things in the Church . Certain it is , pag. 22. Bucer , Melancthon , Pistorius in the Liturgy composed for Colen , do indifferently use this word with Pastor and Minister . But enough have we conversed with these Nominals . Next for want of fault in the things themselves , they labour to find one in their opposition . Contradiction in the Rubricks . That because one Rubrick appoints the Collect , Epistle and Gospel to be read all the week , that is appointed for the Sunday ; and another Rubrick runs thus : The Collects , Epistles , and Gospels , to be used at the holy Communion ; therefore these were not intended to be read , but at the Lords Supper , and so contrary to the other , when there is no Communion that appoints them to be read every day .

But how doth it follow , that because these Collects , Epistles , Answ. Propositio particularis in materia non necessaria , aequipollet indefinitae . and Gospels are appointed to be read at the Communion , that they may not be read at other times ? yea , the former Rubrick appoints them . If there be a Communion , they are to be read ; if there be none , they may be read . That the Communion was antiently administred every day in the Church of England , is not proved by the Rubrick after the first Exhortation at the holy Communion , for there is none such there , nor any Rubrick at all that I find . Yea , the Rubrick after the Collects at the end of the Communion , expresly saith : Upon the holy-days , if there be no Communion , shall be said all that is appointed at the Communion . Whence first it appears , they did not think any contradiction to be betwixt the two Rubricks above mention'd . Secondly , that the Communion was not necessary to be administer'd every day , which appears further in the next Rubrick , which appoints , that in Cathedral Churches , &c. they shall receive the Communion every Sunday at the least ; as supposing there may be Holy-days in the week , wherein there might be no Communion .

Object . p. 23. n. 3. Exception is further taken , that the general Confession before the Communion , is permitted to be pronounced by the people . This ( say the Brethren ) gives liberty to Lay or private men to officiate , 3. Confession to be pronounced by one of the people . at least in part , as to this Confession , which is a branch of the Office peculiar to the Minister . Sometimes the exception is , that the Church or Bishops tyrannize over the people , deprive them of all priviledge Ecclesiastical . Now 't is a quarrel that it yields so much unto them . Answ. 1 First , I might remember them , that some of the Antients in certain cases yielded more . Aug. contr. Parmen. l. 2. c. 13. As do also those of the Lutheran Confession . Etsi laicus aliquis pereunti dederit ( Baptism . ) necessitate compulsus ; quòd quum ipse acciperet , dandum esse addidicit , nescio an pie quisquam dixerit esse repetendum . Nulla enim cogente necessitate si fiat , Hieron . adv. Luciferian . Lumbard . lib. 4. dist. 6. A. dist. 5. C. Baptizari . Ch●mait . Exam. part. 2. de Alsolutione . alieni muneris usurpatio est , &c. i. e. Although a Lay-man , if he administer Baptism , and it be not a case of necessity , he usurps another mans office . Si autem necessitas urgeat , aut nullum aut veniale delictum est . The same is the se●tence of St. Jerom , as also of the School , and of the Canon-Law . And of the Lutherans also . But the Church of England for the abuses of that practise , hath removed it . Secondly , the unlawfulness of administrations Answ. 2 in the Church ariseth hence , if any man take this honour unto himself , and be not called of God by the hand of his Church . But as the habitual power is fixed on such persons , so may a temporary and transient one , on any other by the authority of the Church . But Answ. 3 thirdly , Ecclesiastical power Ecclesiastical power . consists especially in dispensing and giving forth the things of God unto the people , viz. The Word , Sacraments and Administration of the Keys in binding and loosing , in Excommunicating and Absolving . Prayer is a more general and common act , communicable also unto others . Fourthly , This particular Answ. 4 hath a special consideration . Inasmuch as it is a more immediate act of the Congregation , the people , is therefore not unproper to be pronounced by one of them , especially being allowed by the Church thereunto , as is Absolution the proper act of the Minister , which following immediately upon the former , seems to point at the peoples Confession before . But this the Church hath left Arbitrary . Lastly , It is not in use , and therefore Answ. 5 needed no such animosity and opposition .

The fourth Exception . The four h Except . That the same Collect should be said on certain Festivals , seven daies after , with the Word , as on this day . As if , as they jeered above , the Minister might not change Queen for King .

The fifth Exception is against the last Rubrick after the Communion ; which saith , The fifth Exception . Rites and Sacram . That every Parishioner shall communicate at the least three times in the year , of which Easter to be one , and shall also receive the Sacraments and other Rites , &c. Thus they recite the Rubrick ; And having made it for their turn , they discharge three bruta fulmina against it .

First , That it is contradictory to the Exhortation before the Communion , who doth bid all present in the name of God to come , &c. Then the former seems to dispence with Gods own invitation .

Next , That Easter should be one ; a reason is demanded ; seeing every Lords day is celebrated upon the same account that Easter is , viz. the memory of the Resurrection of our Lord .

Lastly , It is non-sense or worse ( say these sensible men ) to require that the people should receive the Sacram. and other Rites thrice a year , as implying the Popish Sacraments , or else Superstitious ceremonies , Antique Answ 1 Crossings , . &c. When the Lord did three times enjoyn his Antient people to appear before him three times in the year , Deut. 16.16 . Exod. 23.14 . and 34.24 . with Levit. 23.38 . whereof Easter was one ; yet he did not forbid their free-will-offerings : much less do they that make this trine-appearance with an ad minimum , and at least . More they desire and exhort unto , less they will nor permit . They dispence not with Gods own invitation ( who hath set no precise time ) do exhort the people often in his name , and bind them to some frequency , if exhortation will not serve .

1 Cor. 1. Next , They that were not sent to baptize , but had Answ. 2 work of more necessity and haste , their silence must not be construed to a Prohibition . Gal. 4. explain'd . And when they do reprove those that observed times , and days , and moneths , and years ; As part of Moses Law obligatory to Christians , and upon some opinion of righteousness thereby , in derogation to the All-sufficiency of Christs righteousness , Gal. 2. chap. 3. chap. 5. 6. 1 Tim. 6. they do no more thereby forbid the observation of times , as invitements and advantages unto piety ; then when they exhort to be rich in good works , and lay up for our selves a good foundation , that we may lay hold on eternal life ; Rom. 3. do therefore forbid us to believe that a man is justified by the faith of Jesus Christ , and that we are justified freely by his grace through the redemption that is in Jesus Christ ; Rom. 6. ult. but for eternal life it is the gift of God . When our Saviour forbad to call any Answ. 3 man father upon earth ; he meant not to confute the Law , Matth. 15.4 . nor his own reproof of the Pharisees ; who made all things , whereby they might gain , to be Corban ; and so suffered not a man to help his father or his mother ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is but a fresh mans consequence .

To conclude ; That because our Saviour in one sense , forbad to swear at all , Matth. 5. interpreted . ( upon viz. the Pharisees exposition and dispensation ) and that whatsoever was more proceeded of evil ; he , ever meant to condemn himself , when he added Amen , Amen ; 2 Cor. 1.21 . Revel. 10.6 . ( which is literally more ) or the Saints or Angels ( both which we find to have taken deep oaths upon great occasions ) is a Quakers Logick . Again , Such is the frailty of our memories , that Answ. 4 without some standing memorials , we should not seriously mind the things that do belong unto our peace . The use of solemn Festivals And such is the hardness of our hearts , that unless these times be solemn , and therefore can be but seldome ( for familiaritas parit contemptum ) we should have little impression of them . Hence ever since we read of any instituted Church , we find they had their stata tempora , not only hebdomadary , but yearly also . Yea , nature did thus much dictate unto the Heathen , that besides those days of the week , wherein they did some special worship unto their Idols , ( the footsteps whereof remain still in the appellations of them ) yet they had also their Annua solennia , yea , and Olympiads also , more rare and solemner . Now it is not unknown , I suppose unto the Brethren , that why Easter to be one ; seeing every Lords day is in memory of the Resurrection ? It is a question that should have been put first to our Fathers , yea , our Universal Mother , who were more concerned to answer ; for they have told us : Illa autem quae non scripta , sed tradita custodimus , Aug. ep. 118. ad Januar. c. 1. quae quidem toto terrarum orbe observantur , datur intelligi ; vel ab ipsis Apostolis , vel plenariis conciliis ( quorum est in ecclesia saluberrima authoritas ; ) commendata atque statuta retineri ; The ant●quity of the four solemn Feastivals . sicuti quòd domini Passio , & Resurrectio , & Ascensio in Coelum , & Adventus de coelo Sp. Sancti , anniversaria solennitate celebrantur . That those things which are not written , ( in the Scriptures ) but kept by tradition , and which are observed throughout all Churches ; we are thereby given to understand ; that they were instituted and commended unto us , either by the Apostles themselves , or by some General Councils ( who have a Soveraign Authority in the Church ) as the yearly celebration of the Passion , and the Resurrection , and the Ascension of our Lord , and the coming down of the H. Ghost . Thus that Father , of whom ( as was noted above out of Calvin ) we must learn , if we would know the certainty of the judgment of Antiquity , and of our Mother the Primitive Church .

And particularly for Easter : The same Author gives us to understand ; Chap. 1. Aug. ib. cap. 7. Nonnullos probabilis quaedam ratio delectavit , ut uno certo die per annum , quo ipsam coenam Dominus dedit , tanquam ad insigniorem commemorationem post cibos offerri & accipi liceat corpus & sanguis domini . That some are of opinion , that the body and blood of our Lord should be offered ( namely , by the Minister to the people ) and received upon one certain day in the year , namely that , whereon he himself received it ; which they do on a very probable ground , viz. that the commemoration might be the more solemn . Which ground , holds with us in celebrating the Communion both upon the day that Christ himself did , as also upon that whereon we commemorate that action of his , whereby he applyed the efficacy of all his sufferings , Easter day . his Resurrection ; for he was delivered for our sins , and was raised again for our justification . We do it therefore upon these daies specially , Hom. 4. ult. as well as on others , more ordinarily , viz. That the commemoration might be the more solemn . But they aim at the root whilest they strike at one of the branches , and are offended at the genus Festival times ; besides the Sabbath , as well as at Easter specially . Of which , to that of the Antient Church related by S. Austin , I shall only add that ; They are the splendour and outward dignity of our Religion ; R. Hook . Eccles. pol. l. 5. § 72. in fine . forcible witnesses of antient truth ; provocations to the exercises of all piety ; shadows of our endless felicity in Heaven ; on Earth everlasting Records and Memorials . Wherein they which cannot be drawn to hearken to that we teach , may only by looking upon what we do , in a manner read whatsoever we believe .

The last thing they object against this Rubrick , is a meer calumny , and yet they raise a great tragedy upon it . The Br. iniquity in citing of the Rubricks . The Rubrick will apologize for it self , if you give it leave to speak out ; for the Brethren stopt its mouth with the padlock of , &c. before it had done , because they would confute what it never meant to say , its words at length are . And shall receive the Sacraments and other rites according to the order of this Book appointed ; injoyning thereby , none other either Sacraments or rites ; Sacraments and Rites . but that they that are , should be received according to the order of this Book , and as they are appointed to be administred therein , and none other , or otherwise , as also the words of the Act for uniformity of Common-prayer runs .

The sixth Exception is against the last Rubrick before the Catechism , in order to Confirmation , which is ; Except . 6. That no man shall think that any detriment shall come to children by deferring of their Confirmation ; he shall know for truth , that it is certain by Gods Word , that children being baptized , have all things necessary for their salvation , and be undoubtedly saved . The Objection is ; that after Baptisme , they may commit many sins before they come to be confirmed , ( which requires some growth in understanding ) whereof they cannot be pardoned without true repentance , notwithstanding their being baptized , &c. Answ. As the fumes of choler from the stomach ascending into the head do sometimes make dim the eyes , and as the God of this world , sometimes by covetousness , sometimes by ambition , Luk. 16.14 . Joh. 12. Matth. 27. sometimes by envy , and sometimes by other things darkens the mind : So it seems to fare with these Brethr. whose eyes charity and duty would have enlightened to have seen , that this Rubrick went upon no such supposition , that the children should come to years before they were confirmed , or else they could not answer the Catechisme ; but upon this ; that whereas under Popery ( soon after which this Book was compiled in part , and imposed ) Confirmation was accounted a Sacrament , namely , one of the seven , the being deprived whereof was counted a damning thing ; and therefore in case of extremity , was no less in their opinion necessary then Bapt. to which end , they did oftentimes confirm children in their infancy ; this practice being by the Church removed , it was held necessary to remove the doctrine whereupon it was built , viz. the necessity of confirmation unto salvation . But this doth no more fix salvation upon the children that sin after Bapt. being come to years , if they repent not : then the Apostle doth fix it upon men who have received that ordinance , 1 Pet. 3.21 . when he saith , that Baptisme doth now save us . Doth this assure all men baptized , of salvation , if they commit sin afterward without repentance ? No more doth the other . But because the Brethren do seem to teach with their finger , Prov. 6.13 . ( as the wise man saith some do ) as if their fingers itched at that part of the Rubrick , that children baptized , have all things necessary to salvation , and are undoubtedly saved : And ask ●he question , where that word is that saith so , which may indeed have reference unto the former clause , or to this either ; I shall endeavour to shew them where .

First , ( not to dispute the point here at large , * * In a Treatise Intituled , The Pastor and the Clerk . which I have done elsewhere ) I take it for granted , that Bapt. is the seal of the Covenant of Grace , by its succession unto , and proportion with Circumcision , which was so , and by the effects of both ; Col. 2. Rom. 4.11 , 12 Act. 2.38 . Col. 2.11 . all which the Scriptures cited in the Margin will evince .

Secondly , That all believers being the children of Abraham ( unto whom the promise whilest in uncircumcision was made , viz. that God would be a Father unto him , and his seed after him unto all Generations ) do inherit the promise of the Covenant of Grace , Gal. 3.7 , 17. Genes. 17.7 . as fully as he did , that is , for themselves and their posterity in the faith .

Thirdly , That the profession ( outward ) of the Faith and Bapt. constituteth a man in the esse and state of a Believer . As it did Simon , Ananias and Sapphira , till their hypocrisie being discovered , they were cut off from the Church .

Fourthly , That a child born in the bosome of the Ch. and under the profession of the Gospel , although the immediate parents should be either very wicked or excommunicate , Ubicunque non prorsus intercidit , vel extincta fuit Christianismi professio , fraudantur jure suo infantes , si à communi symbolo arcentur . Calv. Epist. Knoxio , Novemb. 1559. is yet the child of the Church , and capable of Baptisme , upon orderly care for its due education in the faith .

Fifthly , That the children are as capable Subjects of the reception of the Covenant of Grace , ( which is free ) and of the H. Ghost , and the seed of Grace ; as they are of the seed of reason , which all men grant they have , as appears in those infants that were sanctified in the womb . And by those words of our Saviour , where he affirmeth , that even of those ( for he took them up in his arms , Matth. 18. put his hands upon them and blessed them ) doth the Kingdome of God consist . Now to these touching the Subject , Add but those touching the efficacy of Baptism ; and according to my Logick , the conclusion of the Church of England is most consequent ; for Baptisme doth save us . 1 Pet. 3.2 . If we be not born of water and of the H. Ghost , we cannot enter into the Kingdome of God . In the exposition of which testimony , current of Scriptures speaking of the efficacy of Bapt. withholds my assent from the exposition of Calv. Act. 2.38 . Rom. 6.3 . Gal. 3. 1 Cor. 12. Be baptized , saith Peter , for the remission of sins . We are baptized into his death , and by it put on Christ , and so are all baptized into one spirit . And , arise saith Ananias to Paul , and be baptized , and wash away thy sins . Now surely he , who makes his Kingdome to consist * * Quum longe plures in puerili atate hinc rapiantur , — significare juxta hic dominum voluisse credo , nullam omnio hominum aetatem regno coelorum plures cives dare . Bucer in Matth. 19.13 . much of these kind of Citizens ; and that declared so much of his good will unto them , having made them capable of that ordinance that furnisheth those that receive it , ( and put no obstacle themselves to the force of it ) with all things necessary to salvation ; what fault in the Churches argument ? viz. This Baptisme affordeth all things necessary to salvation ; but children are baptized , and that of right ; they are therefore , if so dying , undoubtedly saved .

Except . 7. Married to receive the Sacrament . The seventh Exception is against that Rubrick after matrimony , which saith , that the married persons must receive the Communion ; the Brethren ask , what necessity ? A question somewhat too loose , for those who pretend to so much piety . Why ? for several reasons , it were enough , Bez. in 1 Cor. 7.6 . were it but for this : Cùm alioquin & ipsum conjugium per se purum sit ac honestum , tamen ipsius usus vix , aut ne vix quidem careat aliqua 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed quae velo matrimonii obtegatur . Because , that though marriage of it self be pure and holy , yet the use of it can hardly , if possible , be without some irregularity , yet such , as by the ordinance of Matrimony is vailed over and covered . And therefore at the first , when there is most danger , the stronger obligations from the most solemn and sacred ordinances , have a necessary use . Next , Scurrilously they enquire , if they do not receive , who shall be punished , &c. When the Lord appointed that the children of Israel must dwell in Tents once a year , Levit. 23.34 . in remembrance of their dwelling in the wilderness ; yet 't is said in Nehemiah , Nehem. 8.17 . that they had not done it so till then , from the time they came out of Aegypt . Must we quarrel now with Gods own Law , because if the people would not do it , it did not design who should be punished ? Some punishments are appointed the Magistrate ; but withal there are some left to our own consciences , and to Gods secret Judgment . It is much ( upon this account ) that the Rubrick after the Catechisme scaped the Br. lash , which saith , that all parents and masters shall cause their ch ldren and servants to come to catechizing ; which is as much observed as the other . They may ask here also , who shall punish them ? Even he who will take account of every idle word and question . Matth. 12.36 . Where they say , they are not bound to receive above thrice in the year , and therefore not at marriage ; Prov. 26.5 . So puerile a vanity , calls for the like answer . Have they never learned that besides Propria quae maribus , there is also , Quae genus aut flexum variant ?

The eighth and last Rubrick they except against , is , The eighth Except . Rubrick after the Commun . of the sick . That after the Communion of the sick where it is said , that in the plague or other infectious diseases , when company cannot be had , upon special request of the sick , the Minister may alonely communicate with him . Where first , their supposition is , that the Minister is bound to visit every sick person of the plague , and to give him the Communion if he desire it . Minister visiting the sick of the plague . Upon this they build a three-fold battery of unchristianity , of opposition to the other Rubricks touching the Communion , and particularly that of the sick . Lastly , of inhumanity . Answ. But Castles in the air have no foundation . The Rubrick doth not say , as before , he shall , or must , but he may , it thereby being left to his own conscience and discretion . Their footing therefore fails them ; but if it were good , Matth. 25. not against Christianity therefore ; For I was sick , ( he excepteth no disease ) and ye came unto me , what , only the people capable of this reward and blessing , not any Minister ? Then was Calvine weak , who would have gone to those visited of the plague , Beza in Vit. Calv. ad Ann. 1542. if the Senate ( who were concerned more waies then one , in his life ) would have suffered him . Yea , and the Senate too who thought , that for these visited of the plague there , Pastoris constantis ac seduli opera requireretur ; that the labour of a grave and diligent Minister was very requisite ; and accordingly Sebast . Castellio , though chosen by lot , refusing , Blanchetus another Minister took it upon him . And how else shall we fulfill that Engagement , 1 Joh. 3 16. viz. that we ought to lay down our lives for the brethren . Neither Secondly , Is it true , which they say , Private Communion . that the very nature of the Sacrament requires a publick administration . The practice of it indeed so far as is recorded , we Answ. 1 find to be with company ; but the nature of it is another thing : urgy in the Q. of the r. that being an outward and visible sign , ordained by Christ himself , as a means whereby we may apply the body and blood of Christ , and a pledge to assure us thereof . Or it is not onely a sign of the love , that Christians ought to have among themselves ( which is represented by the company and number ) one to another : ic . of Re● 28. but rather it is a Sacrament of our redemption by Christs death ; or . 10.16 . insomuch as to such as rightly , worthily , and with faith receive the same , the bread which we break is a partaking of the body of Christ : and likewise the Cup of blessing , is a partaking of the blood of Christ . This being so , it is not of the nature and essence of the Sacrament , nor necessarily required to the comfort and benefit of receiving thereof , that it be publickly , no nor with company celebrated .

Answ. 2 Secondly , Their proof is as as weak taken from those Rubricks , that speak of the Communion when company may be had ; or of comforting the sick , if by any just impediment the sick be deprived of the Communion . The lack of company is mention'd , as one ; which yet is no contradiction , although it be allowed that the Minister alonely may receive with him . For this may well refer to the sick man's family ; for 't is said , When none of the parish or neighbours can be gotten ; but is supposed those of his own house may ; and if that cannot be , it may be an impediment to the administration of the Communion . Unless it be , as the Rubrick saith , upon special request of the diseased , and that the consolation appointed for him , in case the former impediments do hinder the convenient administration , do not satisfie his conscience , but that still he be importunate for it , in such case he may , &c. where they put in , That unless he truly repent of his sins , st. and stedfastly believe in Christ , &c. which the Exhortation is to put him in mind of , what good will he get by receiving the Sacrament ? Answ. 3 This savours of Famialism , as if in case he do these , there were no need of the Sacrament . Thirdly , it is no whit contrary unto humanity , as they affirm , but the quite contrary . But must a Minister , pag. 26. who hath charge of many souls , venture , pag. 26. adventure his health and life to gratifie an infectious person , in that which is not necessary to his salvation ? say the Brethren . It hath been shewn above , that it is not a must , but a may . Again , he must , if called by God , through the voice of his Church , the sick person and his own conscience . In case these concur , as it may fall out ; or else he cannot be Christs Disciple , much less a Minister of his , as we saw above . The charge of the souls belong more to the Church , and to God Almighty to take care of , than to any particular Minister . What is that to thee , Joh. 21. follow thou him . Fourthly , our Lord himself hath intimated unto us , Luk. 15. Object . Answ . that in some cases the Pastor must leave ninety and nine sheep to help one that is lost . To that they say , that it is no way of necessity to the sick mans salvation , 't is unadvisedly spoken . For what if he may be saved without it ; yet if not with that necessary comfort that is requisite to the grapling with the King of fears , it were both unchristianity peradventure and inhumanity to deny it him , as the case may stand .

But secondly , such may be the sick mans temptations , and so great his weakness , that for want of this special support his faith may fail him , and so he may fail of salvation . Or howsoever , as the Apostle speaks , 1 Cor. 8. Destroy not him with thy meat for whom Christ dyed . So , destroy not him for want of thy meat for whom Christ dyed . For whatsoever God may do with him , yet his blood , as the point may be , perhaps will God require at such a hand . Conf. Hamp . Court , p. 17. A peart Minister asked me ( saith King James ) if I thought Baptism so necessary , that if it were omitted , the child would be damned ? I answered him no ; but if you , being called to baptize the child , though privately , should refuse to come , I think you shall be damned . Buc. Script . Angl. Censur . Liturg. cap. 22. I conclude this answer with the censure of Bucer , touching the Communion of the sick , and injunctions about it : Quae hic praecipiuntur , sunt Divinis scripturis satis consentanea , communionem enim sumere domini , & de mensá ejus , ad consolandum perturbatas conscientias non parum valet , si ea ut dominus instituit sumatur . Those things ( saith he ) which are here commanded ( touching the Communion of the sick ) are sufficiently agreeing with the Scriptures . For to receive the Lords Communion , and from his Table , doth not a little avail for the comforting afflicted consciences , if it be taken as the Lord hath commanded .

SECT. III. Of the body of the Common-prayer-book .

3. Except . against the body of the Liturgy . 3. COme we now to their Exceptions against the body of the Liturgy it self , and the matter of it . Where , like men that are rolling down a hill , the more their brains as well as their body run round ; so fares it here with the Brethren , who did rail before , but now they rave , and are without bounds immodest . So true is that , Eum qui semel verecundiae fines transiit , oportet graviter impudentem esse . He that hath once set himself beyond blushing , it concerns him afterward to take a brow of brass . And that of the Apostle , ' Evil men and seducers shall wax worse and worse , deceiving , and being deceived . 2 Tim. 3. But to come to the matter . First , they do ominously , ad limen offendere , stumble at the threshold ; and fall too , but 't is fouly , upon the first sentence of the Book , viz. At what time soever a sinner doth repent him of his sin from the bottom of his heart , Ezek. 18. I Except . 1 will put all his wickedness out of my remembrance , saith the Lord . At what time soever a sinner repenteth , &c. Against which they object , first , for the name , that it is called a sentence of Scripture . 2. The matter , that it is contrary to Scripture . 3. The effect , that it implies a man may repent when he list ; this occasions delay of repentance , which carries many to Hell . First , to shake off these flies that would blow this holy Sacrifice . And then to vindicate the Religious Compilers of the Liturgy . To the first . And first for the naming it a sentence of Scripture , when if it were true , say they , it is but a sense of Scripture ( which yet is more then they grant . Hieron . in epist. ad Gal. c. 1. notum vob . facio . ) St. Jerom would long since have told them ; Nec putemus in verbis Scripturarum esse Evangelium , sed in sensu , non in superficie sed in medullâ , non in sermonum foliis , sed in radice rationis . Neither let us think ( saith he ) that the Gospel consists in words , Scripture is sense , not syllables . Matth. 4. but in the sense ; not in the bone , but in the marrow ; not in the leaves of syllables , but in the root of its reason . For otherwise , saith he in the same place , the devil sometime quoted Scripture . And before him Athanasius , in the defence of the Council of Nice . It being objected against the Council , that it had used terms ( as consubstantial and the like ) not found in Scripture , he answers : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let every one ( saith he ) that is willing to learn , Athanas . de Nicen . concil . narrat . sive Quòd illa idoneis sit usa verbis . Tom. 1. Tract. 15. know , that although the very words be not in the Scriptures , yet have they the mind of the Scripture , and do sound the same thing in the ears of those who have their senses open unto godliness — And that they are ignorant men that think otherwise . If therefore it be the sense of Scripture , it may not be unfitly called a sentence of Scripture . Neither is it any injury ( as the Brethren cavil ) to say , pag. 27. that the Apostles did the like in quoting the old Testament : for what think they of this ? For thus it is written by the Prophet ; Matth. 2.5 , 6. Sense of Scripture , sentence of Scripture . Mic. 5.2 . And thou Bethlehem in the land of Judah art not the least among the Princes of Judah , &c. Whereas it is in the Prophet in words different , yea , quite contrary . First , Different , viz. And thou Bethlehem Ephrata . Next , contrary ; Though thou be little among the thousands of Judah ; ( yet ) out of thee , &c. And there is added the word [ For ] which is not in the Hebrew . VVherein they followed the Greek , which saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; they mistaking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ad existendum , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ad non existendum . Per contractionem . So that there is detraction , contrariety , and a material addition , which cannot be shewn in the sentence impugned . And what think they of another soon after ? Thou shalt worship the Lord thy God , Matth. 4.10 . and him onely shalt thou serve . And our Saviour saith , It is written . Now in the place cited it is in the first : Deut. 6.13 . and 10.20 . Thou shalt fear the Lord thy God , and serve him , and shalt swear by his Name . And in the second . ' Thou shalt fear the Lord thy God , him shalt thou serve , and to him shalt thou cleave , and swear by his Name . Difference enough you see . Is this a belying of the Scripture too ? And what think they of another ? Then was fulfilled that which was spoken by the Prophet Jeremy , Matth. 27.9 . saying : And they took the thirty pieces of silver , the price of him that was valued , whom they of the children of Israel did value , and gave them for the potters field , as the Lord commanded me . Whereas both it is in the Prophet Zachary ( not in Jerem. Zach. 11.12 , 13. ) and also runs thus : And I said unto them , If you think good , give me my price : and if not , forbear : so they weighed for my price thirty pieces of silver . And the Lord said unto me , Cast it unto the Potter : A goodly price that I was prized at of them . And I took the thirty pieces of silver , and cast them to the Potter , in the House of the Lord . Here is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , variety of difference , and yet I hope the Brethren will not deny , but that the Evangelist Matthew did set down a sentence of Scripture . To shake hands and part . What think they of that of the Apostle ? It is written , As I live , saith the Lord , every knee shall bow to me , Rom. 14.11 . and every tongue shall confess to God . Yet in the Prophet where it is written , Isa. 45.23 . it is thus : I have sworn by my self , the word is gone out of my mouth in righteousnese , and shall not return , that unto me every knee shall bow , every tongue shall swear . Which difference is such , that the * * In a conference with my self . Quakers observe it as a ground of not-swearing ; because what the Prophet said of swearing , the Apostle turns confessing . A sentence then of Scripture it may be , which is not the very words ; as the the title of those sentences is , not these words , but sentences .

To the second , that this sentence as set down in Except . 2 the Common-prayer-book , is contrary to the place whence it is quoted , and to other Scripture . Answ. The place quoted in the Service formerly , is onely Ezek. 18. not naming any verse ; in the later Editions , the 21 and 22 verses are figured ; but there is ground also for the sentence , in the general context of that Chapter , and particularly besides the former , in vers. 28 , 30 , 31 , 32. Now let us see whether there be any difference in sense , much less any contrariety . The Prayer-book saith : At what time soever a sinner doth repent him of his sin from the bottom of his heart , I will put all his wickedness out of my remembrance , saith the Lord . In the Prophet , verse 21 , 22. thus : But if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right ; he shall surely live , he shall not dye . All his transgressions that he hath committed , they shall not be mentioned unto him : in his righteousness that he hath done he shall live . And verse 30. Repent , Ezek. 18.30 , 31. and turn your selves from your transgressions — And vers. 31. ' Make you a new heart and a new spirit . And then for the whensoever , though implyed unavoidably in the former sentences ; yet 't is more than in terminis . Jer. 18.7 . Jer. 18.7 , 8. ( for even the Apostles cited Scriptures so , as that they compacted several into one ) At what instant I speak concerning a Nation and concerning a Kingdom , to pluck up , and to pull down and to destroy it ; if that Nation against whom I have pronounced turn from their evill , I will repent of the evill that I thought to do unto them . Now compare . At what time , saith the Common-prayer-book ; in the Prophet Ezekiel it is , If he will turn , indefinitely , excluding no time , which is equivalent unto whensoever . And , ' At what instant , saith the Prophet Jeremy , that is more . Repent him of his sins , saith the Common-prayer-Book ; turn from all his sins that he hath committed , saith Ezekiel , vers. 28. and , repent and turn your selves from your transgressions , vers . 30. From the bottom of his heart , saith the Prayer-book . From all his sins , saith Ezekiel , vers. 21. and , from all his transgressions , vers . 30. which surely is the same with , from the bottom of his heart ; which yet is more clearly implyed , vers. 31. Make you a new heart , and a new spirit ; that ' is , Repent you from your heart and spirit ; as before he had exhorted to repentance . I will put all his wickedness out of my remembrance , saith the Common-prayer-book . All his transgressions that he hath committed , they shall not be mentioned unto him , saith Ezekiel , vers . 22. Now I shall leave it to every man that hath but two eyes , Reason and Conscience , to judge , whether the Common-prayer-book hath a title in sense more than the Prophet . pag. 26. Hebr. 4.7 . chap. 3.12 . Yea , but it is dissonant from another : To day if ye will hear his voice . And , Exhort one another daily while it is called to day . Therefore we must not defer repentance ; Object . but , At what time soever , encourages men so to do . Answ. To day if ye will hear . As if both these sentences were not in the Old Testament as well as in the New , and in both Testaments by the same Spirit . 'T is evident by manifold places of Scripture , that there is ever found place for true repentance , without limiting of any time . Why are they not offended with our Saviour , for speaking of some that should be received at the eleventh hour ? Matth. 20. And with the Evangelist Luke , for recording the repentance and acceptation of the Thief upon the Cross ? Luk. 23. And with the Prophet , or the Lord rather in the Prophet , Ezek. 23. for calling to her to return that was grown old , not in ordinary sins , but in Adulteries and Idolatry ; namely , with a purpose of pardon if she would even then repent . And , a broken and contrite heart , O Lord , saith David , thou wilt not despise ; and his repentance was late , for his sin was toward the end of his life , as Peter Martyr observes . Pet. Mart. in 2 Sam. 11.2 . One of the Martyrs hearing a Frier inveighing against the sins of the people in this manner : O thou that hast spent thy youth and strength in the service of the devil , dost thou think that God will now accept thee , when thou canst sin no longer ? or to that effect , said : That had such doctrine been preached to him , it would have cast him into despair when time was . Is there any dissonancy in hastening men unto repentance , and warning of them , that they outstand not the day of grace ; and yet in the encouraging of them when they do repent ?

To the third and last Exception , that this sentence , Except . 3 At what time soever , implies , as if he could repent when he list ; Repent when we list , &c. and this occasions delay , which carries many to Hell . But by what Logick doth it follow , that if men are told , that that if they truly repent , the Lord will forgive them ; Ergo , They may repent when they list . The inference is fully as good from Gods exhorting unto repentance , and is urged thence by some ; because we are exhorted to repent ; therefore repentance is in the power of our own free will . So , whensoever you repent from the bottom of the heart , &c. Therefore you may when you will . So that as the Brethren fell in with Novatus in the former , by seeming to deny forgiveness , whensoever a man repents from the bottom of his heart ; so in the latter with Pelagius , in concluding , Austin . Tom. 7. part. 2. from a suposition if we do , that therefore we may do it . Though indeed , he went rather upon the command than supposition . Object . Secondly , where they say , it occasions men to delay their repentance . Have they not read , Answ. Rom. 2. That the goodness of God ( and especially that held out in the promise of forgiveness ) does lead unto repentance . Artic. Relig. 17. Is not despair of mercy truly concluded to be a most dangerous downfall , whereby the devill doth thrust men either into desperation , or into wrethchlesness of most unclean living , no lesse perilous than desperation . But God may in mercy let these Brethren one day feel in their own consciences the pretious use of this sentence , What time soever , &c. And indeed there is age enough in some of them before , and sin enough , I fear , to make them need it . In Psal. 31. In te Domine speravi . Savanarola , to be sure , that learned and constant Martyr , having acknowledged in the person of sadness and despair , objecting to him when he was very near his end : Te scientiâ scripturarum ornavit , sermonem praedicationis in ore tuo posuit , & quasi unum de magnis viris in medio populi te constituit . That God had endued him with the knowledge of the Scriptures ; and put the word of preaching also into his mouth , and made him as one of the great men of his time , ( as * * En Monachus solers rerum scrutator acutus , Martyrio ornatus , Savanarola pius . Chr. Pflug . ad Icon. Savanar . Ante compend . s . Philosoph . excellentiss . he was indeed ) yet was glad to make use of this sentence , even in the words of the Common-prayer , ( though not out of it ) to refresh his conscience in the sore conflict under the sense of sin , wherein he was . Annon audivisti Dominum dicentem , in quacunque die ingemuerit peccator , omnium iniquitatum ejus non recordabor ampliùs . Hast thou not heard the Lord saying , In what day soever a sinner repenteth , I will remember none of his sins any more . But these perhaps are but the prefaces ; may not so much latent evil be within , as that their true quarrel with this Scripture should be the same that theirs was in the Gospel , with the good-man of the house , Matth. 20. for making those that came in at the eleventh hour , and had wrought but one , equal to them that had undergone the burden and heat of the day . And take it ill that a poor sinner , at the last repenting from the bottom of his heart , should be , as the Thief crucified was , with Christ in Paradise , as well as they who conceive they have done God so so much good service ? This for the first General , the reply to the Brethren .

SECT. IV. A Vindication of the compilers of the Liturgy .

A Word now of vindication of the Compilers of the Liturgy ; and first in general , Script . Angl. Censur . Liturg. cap. 1. and it shall be in the words of Bucer , censuring the whole order of the Service till the Communion . In descriptione communionis & quotidianarum praecum , nihil video in libro esse descriptum , quod non sit ex divinis literis desumptum , si non ad verbum , ut Psalmi & Lectiones , tamen sensu , ut sunt collectae . Modus quoque harum lectionum ac precum , & tempora sunt admodum congruenter & cum verbo Dei & observatione priscarum Ecclesiarum constituta . Religione igitur summa retinenda erit , & vindicanda haec ceremonia . In the description ( saith he ) of the Communion , ( he meaneth here communion in prayer , for of the Lords Supper he speaketh next ) and in the description of the daily prayers ( in the Common-prayer-book ) I see nothing set down , but what is taken out of the holy Scriptures , if not verbatim , as the Psalms and Lessons , yet in sense and meaning as are the Collects . And the manner , or measure and order of these Lessons and Prayers , and the times are very convenient , and appointed according to the Word of God , and the practise of the most antient Churches . Therefore this Service is to be retained and defended in a most religious manner . Note . How weak were Bucers eyes that could not see that beam , which our Brethren stumble upon at the very threshold ; nay , he could see nothing in all that part of the Service amiss , even as it was then . But in particular touching this sentence . The wisdom and piety of the Composers did appear therein , forasmuch as they prudently considered , that there is nothing more necessary than the publishing of the Gospel , The wisdom of the Composers of the Liturgy . as being the power of God to salvation . And that this is nothing else , but the offer of mercy to the penitent through faith in Jesus Christ . They considered , that there is nothing draws to repentance more effectually , than the goodness of God , and hope of pardon . Therefore being to propound the form of Confession , and of Repentance ; they propose this and other sentences , to excite them thereunto . And because they would have the people to retain in their minds these special places of Scripture for that purpose ; and the words of Ezekiel being somewhat long , they contracted the substance of them into this sentence .

Except . 2 The second Exception ( in the body of the Book ) is against that clause in the general Confession , No health in us . There is no health in us . May we not reply , There is no Except . 3 soundness in them ? Let the one help the other . A third is , TE DEUM . Benedicite . i. e. We praise thee , O God . All thy works praise thee . Answ. the TE DEUM and BENEDICITE , which are said to be Apocryphals , and interrupt the reading of the Scripture . So do also the Prayers and Exhortations in the Liturgy . If there must be no interruption of reading of the Scripture , it must be all reading , and no Liturgy . That falshood that they would fix upon the Preface of the Book , which they say would bear us in hand , Scripture . that it is provided against , that the continual reading of Scripture shall not be interrupted , lies in the falseness of their conception ; for the Preface takes the word Scripture in the sense , that sometimes the Fathers do in a larger one , namely , and as was in use in the time when the Liturgy was compiled , as comprehending those antient Religious writings which , when properly distinguished from those that are Canonical , as they are by the Articles , ( which are the rule to measure particular expressions by , that are found in the Offices of the Church ) then when they are so distinguished , they are called Apocryphals , but largely often Scripture , and holy Scripture . As Austin saith , the books of Wisdom and Ecclesiasticus are called Solomons , de quadam similitudine , Retract . l. 2. c. 4. for some likeness-sake . So are these also called Scripture , and holy Scripture ; yea , and sometimes Canonical , some of them , De doctr. Christ . lib. 2. cap. 8. by St. Austin . But so , that aliter Hieronymus accipit vocabulum hoc , Canonicus , aliter eam vocem Augustinus , Innocentius , & Patres Carthaginuenses interpretanter . Otherwise doth Jerom take the word Canonical ; and otherwise Austin , Innocent , and the Fathers at the Councel of Carthage , saith our Whitaker . Contr. 1. Q. 1. c. 4. And so I say , otherwise do the Articles of our Church take the word Canonical ; and otherwise , sometimes , the Prayer-book , and the Homilies . But of this more largely above . In the answer to the fourth general Exception . Secondly , These are brought in here , not as an interrupting of the reading , any more than the singing of a Psalm ( which though not express Scripture , might be sung ) betwixt the Lessons , or reading an Exhortation or Prayer ; for they are brought in by way of Hymn onely , and are sung also in some Churches . But in particular , they except first against Te Deum , Te Deum . We praise thee , O God , &c. that it is a piece taken out of the Mass-book , and in Popish Churches usually sung . Thence brought in by Bishops into Protestant Churches ; but no where enjoyned or warranted by any Law in force . That it shews the Bishops are not able to give thanks themselves for extraordinary mercies . That it is a superstitious formal dress , &c. Answ. To the antiquity of Te Deum beyond the Mass-book , its reference unto St. Ambrose might be testimony . But it s being used there , or taken thence , doth no more derogate from the matter of it , than it doth from the Psalmes , Epistles and Gospels ; or then it doth from the Doctrine of Free-mercy against Merits , which is yet there , and in the very office of the Mass , as we saw above . In answer to the fifth general exception . It is recorded as a reputation to the old Romans , that they disdained not , nec ab hoste doceri ; To learn even of an enemy , for we In what is good , all friends and fellows be .

That the Bishops brought it in , does not argue want of ability to give thanks themselves , but their want of self-conceit and singularity . They prudently and modestly choosing to receive and close with what is good , and of general reception ; That they might declare their communion with all Christians in what they might , and , fulfilling the Apostles prayer ; Rom. 15. With one mind and one mouth glorifie God with the rest of his Church . That it is no where enjoyned and warranted by any Law in force , Not established . is more than they have charged the Book hitherto with , Answ. having not ( nor indeed being not able to do it ) alledged any one thing added to the body of the Liturgy established by Law , pag. 28. n. 6. but an Appendix , as themselves reckon , of three prayers , one for the Queen or King , another for the Bishops , a third for Queen Anne and the Royal Progeny . 2. Act uniform . com . pr. Besides , it is also untrue ; for themselves acknowledge , as it is in the Act for the Uniformity of Common-prayer , that the Books of 5 , 6 Edw. 6. shall be established without alteration , except one sentence in the Letany , and the addition of two in the Lords Supper , &c. Now it is evident that TE DEUM is in King Edwards Books , and in the Book of Queen Elizabeth established by Parliament , as we now receive it , with all the Kings , Parliaments , and Judges since ; and comprehended by Bucer in that Elogy of his before named , viz. That all generally ( till the Communion ) was agreeable to Gods Word , and the use of the primitive Church . Which form of Communion then , hath been since reformed in part , as he directed . So that Te Deum is as well established by Law , as any other part of the Book . This gross reeling of the Brethren , doth not it argue now they were etcaetera ? To the last , which touches the matter of it , viz. That it is a superstitious formal dress , Seeing this is a high charge , not on it , but on the Common-prayer-book also , yea , and on the Church of England , it should have in particular been shewed by the Brethren , wherein it is so , ( for , dolosus versatur in universalibus ) This is the fruit perhaps of their Law-studies , they have learned the course of Chancery , to charge heavy crimes , and prove nothing . But shall I open this mystery of iniquity , to be suspected in the breasts of these Brethren ; they seem to be Socinians , and enemies to the Godhead of our Lord Jesus Christ , and to the Doctrine of the Trinity ; both which are there splendidly acknowledged and professed in the Hymn of Te Deum . Mr. Cartwright , as it seems before , Dr Reynolds , and the rest at Hampton-Court , were ashamed to except against it , though they spared not where they thought exception might with any modesty be taken . But , as I said , here is not onely a profession of the doctrine of the Trinity , and a kind of repetition of the common Creed by way of Hymn ; The special use of the hymn TE DEUM . but a particular application of prayer unto our Lord Jesus Christ , which is done in no other part of the Book so expresly , except the Letany & Communion . This is the superstition , it may be feared , that the Brethren aim at , for other there is none . We may now understand them , when they call it and other parts of the Book Popish , superstitious , and Antichristian ; namely in his sense , who writing against the doctrine of the Trinity , and the Godhead of the Lord Jesus , entituled his book , Antithesis doctrinae Christi , & Antichristi de uno vero Deo . An opposition of the doctrine of Christ and of Antichrist , concerning the one true God . To which the learned Zanchy making answer , shews , that for strengthning our faith in the doctrine of the Godhead of Christ : Zanch. epistol . dedic . ad Sturm . ante Resp. suam ad Arrianum ( Tom. 8. ) p. 6. Ad hanc fidem in cordibus nostris servandam , fovendam , augendam , quàm necessaria est crebra ad Christum in coelo residentem , & pro nobis interpellantem , mentis elevatio EJUSQUE ac patris invocatio — à verâ porrò & seriâ contemplatione personae Christi , & ab assi●ua beneficiorum ejus commemoratione , & denique ab ardenti nominis ejus invocatione , quibus fovetur fidos nostra — separari non potest studium perpetuum resipiscentiae &c. — sunt autem haec , meditatio , invocatio , resipiscentia , tria praecipua verae fidei effecta , &c. For the nourishing this our faith ( saith he , in the Godhead of Christ , namely , ) in our hearts , and for the encreasing and preserving of it , Prayer to Christ necessary , for the strengthning of faith in him . how necessary is the often lifting up our minds to Christ sitting in heaven , and interceding for us ; and as necessary is prayer to him and to the Father . Now from the true and serious consideration of the person of Christ , and from the continual commemoration of his benefits , and from the fervent calling upon his name , whereby our faith is nourished , there can not be separated , an endeavour of perpetual repentance . Three chief effects of faith . Now these ; meditation , prayers to him , and repentance , are the three chief effects of faith , &c. Let the Brethren then cease to quarrel Te Deum as Popish ( for this doctrine hath been preserved pure in the Popish Church , as we saw above out of Zanchy ) or else confess their own Antichristianism , In the answer to the fifth general Exception . that is their Arianism and Socinianism . Touching their exception in particular against Benedicite , or , O all ye works of the Lord , Benedicite ; or , O all ye works , &c. bless ye the Lord . It is first to be noted , as appears in the Books of King Edw. 6. that this was appointed for Lent onely , in the place of Answ. 1 Te Deum ; We praise thee , O God ; but since left indifferent . Answ. 2 Secondly for the matter of it , it contains no other doctrine , nor for the order any other method , than what is in the 104 and 148 Psalms , with something Answ. 3 out of the 118 Psalm , being a convenient compages of them . What the Title is in the Apocrypha needs not to be mention'd here , speaking of the Common-prayer-book , Answ. 4 in which it hath no title . As for the reproaches here cast upon it , and the holy Martyrs the compilers of the Liturgy , who put it in , of bungling , and Mass-book , and belying the Canonical Text , because it is said to be the song of the three childr . in the furnace , Dan. 3. mentioned by Daniel ; which yet may be well understood to be so , as Austin we heard above , understood the Book of Wisd. and Ecclesiasticus to be called Solomons , ob quandam similitudinē , because of a kind of likeness : so . Ans. It is no way probable , but that those 3. children did prai●e ●od in the midst of the fire , which they saw he restrained from hurting of them , and might justly take occasion to magnifie God for his Works in the Creatures , in giving them such vertues , and yet restraining them at his pleasure ; and so if it were not indeed , yet ob quandam similitudinem , for some likeness sake , it may not be unsitly called so . But howsoever , who shall compare it , will find that it doth in all things follow the pattern of the Psalms above mentioned , and so of the Scripture , and though Apocryphal , yet is a fit form of thanksgiving . But , as I said , the Bunglings , and Mass-book , and lying , we leave them to the father of lies , and to those his children that by imitating that Parent in calumny and falshood do merit to be his heirs . But yet God in his mercy give them repentance , and pardon , and according to their Baptism ( the form whereof they do little less th●n blaspheme ) ' make them the members of Christ , the children of God , and inheritors of the Kingdom of Heaven .

SECT. IV. The Responds of the People .

THe fourth exception is against the Responds and Answers of the People to the Minister appointed in the Prayer-Book , excepting Amen . The Brethren say , Fourth Exc●ption . The Respond● . P. 27 , 28 n 4. They have no warrant from the Word and are Will-worship , nor can be done in Faith . That they interrupt the reading , contrary to the Preface , are taken out of the Mass-Book onely , that there are above one hundred of them . To which are added the Peoples answering the Confession of sins , Creed , and every other Verse of the Psalms . But they omit the Principal , the matter and the use , of which anon . First for the number . Though they may be so many in the whole , Number . yet are they not all in one service , but so divided that they are neither burdensome nor confused . To the interrupting of the reading , and the Mass-book , hath been answered . If all were reading where were the Liturgy ? Nowhere else . That they are said to be no where else : If they speak of the substance of them , argues their want of reading in Antiquity ( which they would seem to have seriously consulted ) and of the practice of some in later times . Are there not in the ancient Liturgies ( mentioned by themselves ) many Responds and Answers of the People ? Whether those Liturgies be theirs whose names they bear is , not the question , but ancient they are ; and the question is whether they had any such answerings of the People ; which every one by inspection may see they had . We will cite but two Witnesses , the one Ancient , the other Modern . The first shall be the Liturgy of Chrysostome . How often is repeated besides the Amen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lord have mercy upon us ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To thee , O Lord , we commend them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lord vouchsafe pardon . And sometimes longer Responds than any of ours are and the very same in sense ; as at the Communion . The Priest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Let us give thanks unto the Lord : Liturg. Chrysost. Tom. 6. Then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the People : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is meet and right to worship the Father , the Son , and the Holy Ghost , the Trinity of the same , and undivided substance . And a little after , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The People ; ( for so Chorus is taken also both in the Poets , and , as we shall see straightway , in Neoterick Liturgies ) Holy , holy , holy Lord of Sabbath , Heaven and Earth are full of thy Glory . Hosanna in the highest . Blessed be he that cometh in the Name of the Lord , Hosanna in the highest . And afterward the Priest and the Deacon having uttered their sentences , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The People ; We praise thee , we bless thee , we give thanks unto thee , O Lord , and we supplicate unto thee , O our God . Which are the ( words much of them ) of one of the Peoples Responds at the Communion in our Liturgy . Lib. Herma●i . Archiep. Colon. Reformation . The next ( for I omit other things ) shall be that notable Liturgy called the Book of the Reformation of Colon , compiled by * * Vid. Sleidan com . lib. 15. Ad Ann. 1543. Against it , the Popish party wrote the Antididagma . Bucer , one of our own Reformers , and Melancthon and Pistorius all thorough-Protestants and men of eminency , as all know , in the Church . The Book is so remarkable , that it hath ben translated into English ( the Latine Copy I follow ) and it is a most usefull piece for all those Ministers , that would seriò and in good earnest , feed the Flock of God , over which the holy Ghost hath made them Overseers . In this Common Prayer Book ( besides the Symphony in Doctrine in some things carped at by the Brethren in our Liturgy , of which anon ) there are several Responds and Answers of the People . Not here to insist upon the Answers of the Sureties in Baptism in the name of the child . As creditis , credimus ; Answers of the witnesses in Baptism . renunciatis , renunciamus ; confitemini , consitemur . Do you believe ? We believe ; Do you renounce ? We renounce ; Do you confess ? We confess . Vultis , volumus . ( As in our own Liturgy , in private Baptism ) ' Doest thou in the name of this child , &c. ) Will you ? We will . Afterward . Pastor , Dominus vobiscum . Populus , & cum spiritu tuo . ' The Lord be with you . The People answer , And with thy Spirit , &c. and this several times . Then in the celebration of the Communion , Sacerdos , sursum corda . Populus , Habemus ad Dominum . Sacerdos , Gratias agamus Domino Deo nostro . Populus , Dignum & justum est . The Priest , ( note Priest ) ' Lift up your hearts . The People , ' We lift them up unto the Lord ( the very words we use . ) The Priest , ' Let us give thanks unto our Lord God . The People , ' It is meet and right so to do . Again , in the Lent , and on Wednesdays and Fridays in the use of the Letany . The People are appointed to answer the same that ours are . O God the Father of Heaven , The Litany . have mercy upon us . Spare us O Lord . O Lord deliver us . Hear us O Lord , and the rest . Minister , O Lord deal not with us after our sins . People , Neither reward us after our iniquities . Minister . Call upon me in the day of trouble . People . And I will deliver thee , and thou shalt glorifie me . Minister . Assist us , O God of our salvation . People . And for the glory of thy Name sake deliver us , and be mercifull to our sins for thy Name sake . Minister . Lord shew thy mercy upon us . Chorus . And shew us thy salvation . Minister . And enter not into judgement with thy servants . Chorus . For in thy sight , shall no man living be justified . Then for the other parts of the Service , Repetitions of the People . Ecclesia tota canat symbolum fidei . Let the whole Congregation , sing or repeat the Confession of the Faith . And for the Psalms and Hymns , Hîc Sanctus subjiciatur , quòd ubi erunt clerici , ab eis canatur Latinè , à populo verò Germanicè , Alternatim ter utrinque . Id verò quod addi solet , Dominus Deus Zebaoth , & Benedictus , â Tota Ecclesia communiter canatur ac ideo Germanicè . Here let the Hymn Sanctus be added ; which , if there be Clerks , they may sing it in Latine ; but by the People in Dutch ( their natural Tongue . Repeating by course . ) But let it be sung by course , three times by both sides . And that which is wont to be added , namely , Lord God of Sabbath , and Benedictus , let it be repeated or sung , by the whole Congregation together in their own Tongue . You see by the Premisses , not onely that the Peoples bearing a part in the Service is more antient than the Mass-book : but also that our very Answers are so , and used in other Liturgies than the Mass-book ; so that we might justly let our Brethren hear how the lye , and meer tale , would sound in their own ear ; Psal. 12. but , their tongues are their own , ' and who is Lord over them ? To the fourth , That they would make these Responds and Anthemes to contradict the Preface of the Book , Preface Com. Prayer book . where 't is said , For the preventing the interrupting of the reading of Scripture , be cut off Antiphonies , Responds , Invitatories , and such like things as did break the continual course of reading the Scripture . It is to be noted that they do not say ; Interrupting the reading . that all Responds , &c. do interrupt the reading , or that they did cut off all , but such as did ; Answ. some by their change and pertinency of matter , do help the reading . To the fifth , 5. No warrant . That such answering hath no warrant from the Word , and so cannot be done in faith , but is will-worship . First , in general . If their meaning be , that we must have Answ. 1 for every thing in Religion an express word , they fall in with the Arrians of old , as was shewed above , and with the Anabaptists now , who urge that argument . But do thereby condemn the way of reasoning , used by our Lord Jesus Christ , by his Apostles , and by all men , who have ever taken it a lawful way from general grounds , to collect particular conclusions . And indeed , to speak properly , without this , there can be no reasoning at all ; for that is nothing else . Secondly , It condemns all the Answ. 2 Liturgies and forms , or Directories of Gods worship , that ever have been in the world ; in none of which , every particular can be found in rule or example in the Word . Thirdly , It overthrows the very foundation of Answ. 3 those that should be drawn out of the Word ; for seeing there is not there set down any form of publick worship in all the parts of it , and in each particular ; how is it possible that from thence any Liturgy can be drawn , if this ground be good , that every several must in particular be warranted thence ? Our Saviour thought otherwise , Mar. 9.40 . viz. ' That what was not against him , was on his part . But in particular . That there are responds in the publick Answ. 2 worship mention'd in Scripture . First , In particular . it would be known by what rule of consequence , those who are allowed in Scripture to sing , confess , and pray altogether , ( for their songs do contain all these ) may not do it also by parts and turns , as the * * Neh. 12.24.38 . Levites also did , both for ease and for solemnity , to praise and to give thanks , saith the Text , ward over against ward . And Ezr. 3.11 They sung together by course , praising , &c. Again , 1 Pet. 2. 1 Sam. 18.7 . The women answer by course . by what rule may not the Spouse of Christ , the Church , and his People , who in some sense are called Priests ; and who are bound to worship him publickly in spirit , be permitted orderly to express themselves unto God with their mouthes . Next , let us come to Examples . First , in general . Examples . And for ground we must lay this , That solemn and publick thanksgiving is not onely a part of worship , but the choicest also of it ; for , He that offereth me praise , Psal. 50. he honoreth me , saith the Lord ; that is , he honoreth me in a special manner . Now then , Nehemiah set two great companies , not of the Priests onely , Neh. 12.31 , 38. but of the Princes , and of the People . The one went on the right hand , &c. And ( vers. 38. ) the other company of them that gave thanks , went over against them , and I after them , and the half of the people upon the wall . Namely , those that went on the right hand , mentioned , vers. 31. as Tremellius expounds it . And in particular , to take off the scruple , 't is said , ' vers. 43. That the wives also and children rejoyced , so that the joy of Jerusalem was heard even afar off . Now is it to be imagined , that these companies of the people appointed to praise God ; the women and children who helped ; that the joy was heard afar off : that these , I say , spake nothing , but like beasts made a noise without any expressions ? They had no doubt taken example by the people , Exod. 15.20 . and Miriam with the women ( which is another , I think , unanswerable evidence ) who joyned with Moses , in the song of victory over the Aegyptians . And had the burden of that hymn : for 't is said expresly , that Miriam ( and so the women ) answered them , ( namely , the men : ) Sing ye to the Lord , for he hath triumphed gloriously , the horse and his rider hath he thrown into the Sea ; which are the words wherein Moses and the people had begun unto them , verse 1. So that not onely men , but women and children , Object . who are forbidden to usurp authority , so as to speak by way of teaching in the Church ; 1 Tim. 2. yet are in solemn worship admitted to bear their parts . Answ. Else how tedious would it have been to the whole body of the people to stand like stocks , and have neither part in the worship , nor means to excite their devotion . Hence also is it , that not the Priests onely , but Israel is said to sing this song : Spring up , O well , Num. 21.17 . sing ye ( or as it is in the Original , and also in the Margin of the Bible , answer ye ) unto it ; namely , by way of respond , as the custom it seems was . What appearance else hath that Psalm , wherein , For his mercy endureth for ever , is repeated twenty six times , Psal. 136. even every verse of the Psalm ( which by the way may check those who except against the repetitions in the Common-prayer-book ) but that it was the part born by the people ; though it is not denyed , but that the Levites might go before the people , and perhaps the Priests before them ; as we saw above out of the Liturgy of Chrysostom , the Priest , the Deacon , ( who was in stead of the Levite ) and the people , followed one another in the publick worship . Antistites clarâ voce precantur , Aug. ep. 119. Janu. cap. 18. As with us the Minister , the Clerk , and the People . communis oratio voce Diaconi indicitur . I have done with their exceptions to this point . But , as I said , they omit the principal , which is the matter and use of these answers of the people . They should have shewn , that it was different from the word ; else what is agreeable thereunto may be made use of in publick by those , who are no where forbidden to do it , 2. Use of Answering . especially when we have an implicite command for so doing . For if all things in Gods worship be to be done that may further edification , then surely such Answers ought not to be excepted against , which are so useful to that end . 1 They help the intention of the people , 2 they allay the peril of tedium and wearisomness ; 3 they engage to duty , as proceeding out of their own mouthes ; 4 and they excite and stir up their devotion . Whereupon the antient Church was so enamoured with them . Socrates , lib. 6. c. 8. reports , Socr. l. 6. c. 8. that this custom was delivered to the Church by Ignatius , Antiochiae — tertius ab Apostolo Petro Episcopus , qui cum Apostolis ipsis multum versatus est . Not to ascribe much to his vision ; this shews both the antiquity and the veneration the primitive Church had of it . And the latter times being taught by experience , have so carefully improved them . Both which we saw above , and more fully represented by * * R. Hook . Eccles. pol. l. 5. § 39. Austin . ad Januar . ●p. 119. cap. 18. another . I conclude this with that excellent and useful , in this and other like cases , sentence of S. Austin : Vna in his saluberrima regula retinenda . Vt quae non sunt contra fidem , neque contra bonos mores , & habet aliquid ad exhortationem Vitae melioris , ubicunque institui videmus , vel instituta cognoscimus ; non solum non improbemus , sed etiam laudando , & imitando sectemur . In these things there is one wholsome rule to be observed , viz. That those things that are not against the doctrine of faith , or piety of life , and have any advantage to stir up to amendment of life , wheresoever we see them appointed , or know that they have been so ; let us not onely forbear to blame them , but also by praising and imitating let us follow them . But what if some be offended at it ? he answers : Si aliquorum infirmitas non ita impedit , ut ampliùs detrimentum sit . Si enim eo modo impediat , ut majora studiorum lucra speranda sint , quàm calumniatorum detrimenta metuenda , sine dubitatione faciendum . VVhen the scandalizing of some need not hinder us . If , saith he , the infirmity of some do not hinder so , that it be rather a greater hindrance . For if it so hinder , that there is hope of greater benefit to the endeavours of the people , then harm feared by those that speak ill of it , without doubt it is to be done . Repetit . Psalms . Which I hope is our case . Lastly , to the repetition of the Psalms by course , it is not commanded , but a custome , not observed by all .

Except . 5 The next Exception is against the Letany , whose faults so far as is common with the other , Against the Letany . have been cleared above . To that of compiling it into one prayer : argues the ignorance both of the nature of vehement and fervent prayer , such as the Letany is ; and of the infirmity of the people , of whom especially respect is to be had in Gods service . Violent things cannot be held out long ; Matth. 11.12 . and 't is the violent prayer that takes heaven by fo●ce , as our Saviour speaks . Now such prayers are like strong pulls , that require a breathing betwixt ; or a fresh whetting of the affections . Again , the people are lost in long and continued prayers . Convenit in sacris actionibus , eam — adhiberi moderationem , quae conducit religioni populi excitandae , non praebeat prolixitate occasionem aliquam negligentiae vel pio animi ardori minuendo . Liturg. Colon. de Baptism . The repeating of some things in the Letany by the people , doth not take away , that the Minister should be the mouth of the people , or make themselves his mouth ; but his mouth , going before , theirs following after , is , as a thorn to the breast of the Nightingale , to keep up their attention and devotion . To that of leaving out of the Letany : From the tyranny of the Bishop of Rome , Tyran . Bishop of Rome . and all his debitable enormities . Though this quarrel is against Queen Elizabeth , and her Reformation , Answ. and the Parliament then ; yet it is answered , that the clause is sufficiently known , by comparing the Book of Edw. 6. with this , which the Parliament judged to be sufficient for the thing it self . Times and persons may so differ , that Paul writing to the Colossians ( saith Chrysostom , I might add , Chrysost. prolog. ad Pauli epist. Coloss. 2. G●l . 4. Rom. 14. and to the Galatians ) inveigheth severely against observation of Jewish times and ceremonies ; which yet he maketh little of to the Romans ; the times and persons differed . The Colossians and Galatians had been long in the saith , and now put a righteousness and a necessity in those observations . The Romans were but weak in the faith , and observed those things as religious exercises , which yet they might have more conscience of than was requisite ; but out of weakness onely , not out of conceitedness or carnal wisdom . So here . Effectual course was to be taken to draw off the minds of the people from the opinion they then had of the Bishop of Rome , which now being effected , we must take heed we go not to the other extreme , by continuing of that prayer to alienate more and more those amongst us affected to him , from our publick service , which the Act against Recusancy ( not then made ) doth oblige them to frequent . Hence both the precept of King James , Act against Recusancy . prohibiting bitter invectives and undiscreet railing speeches against the persons of either Papists or Puritans . Directions for Preachers , anno 1622. Art. 5. Dr. Ush●r . And the practice of those in Ireland ( related in my hearing by the late Lord Primate ) not to inveigh against Popery it self , but ( as the Kings words are ) modestly and gravely , ( when they are occasioned by the Text of Scripture ) free both the Doctrine and Discipline of the Church of England from the aspersion of either .

Except . 6 To that Exception they have against three Prayers , one for the Queen or King , another for the Bishops , a third for Queen Anne and the Royal Family , Additions of Prayers , &c. onely because not confirmed by Parliament , and therefore not to be used without danger of Law , In the Reply to the sixth general Exception . hath been answered above . To the seventh Exception , That whereas the Preface of the Common-prayer-book saith , That things uncertain , vain and superstitious , be cut off ; and nothing ordained to be read , Preface Common-prayer . but the very pure Word of God , the holy Scripture , or that which is evidently grounded on the Except . 7 same ; And that the Collects for Christmas day , and Whitsunday say , That Christs was born on this day , and that the Holy Ghost descended as on the other , viz. Whitsunday ; and these to be read seven days after . They say first , Pag. 29. n. 7. On what Scripture is it evidently grounded that Christ was born on this very day ? As also , that the Holy Ghost descended on that day , seeing it is a moveable Feast , and that therefore it is gross lying to Answ. 1 God , and horrible abusing of God in Prayer . First , we must distinguish betwixt things and the circumstance of them , which are especially Time and Place . No thing , that is , no matter of Doctrine or point of Worship ( requisite to edification in faith and holiness ) is appointed to be read , but out of the very pure Word of God , or that which is evidently grounded on the same . But as for circumstances of times , or names of places , they are not either Doctrine of Faith , or Matter of the Worship , but Appendixes which vary not the substance of the Book . 2. In particular . Collect for Christmas day . On Christmas day they appoint these words : ' O God , who hast given thy Son , this day to be born , &c. First , they do not say , as the Brethren unfaithfully relate it ; this very day , then indeed it might have been doubtfull ; but , this day , which admits a latitude , and doth not binde the understanding to that very day , it is sufficient , if it be so commonly , conceived and taken . Aug. Ep. 23. ad Bonif. Saepe ita loquimur , ut pascha propinquante dicamus , crastinam , vel perendinam Domini passionem , cum ille ante tam multos annos passus sit — Nempe ipso die dominico dicimus , hod è Dominus resurrexit , cum ex quo resurrexit , tot anni transierunt . Cur nemo tam ineptus est , ut nos ita loquentes arguat esse mentitos , nisi quia istos dies , secundum illorum quibus haec gesta sunt , similitudinem nuncupamus , ut dicatur ipse dies , qui non est ipse , sed revolutione temporis , similis ejus . Thus we often speak ( saith the Father ) that , when Easter is coming , we say to morrow , or two days off is the passion ( Good Friday ; ) so on the Lords day , we say the Lord rose to day , whereas so many years are passed since ; wherefore is no man so foolish , as to say we lye ( the Brethrens words ) because we call those days so by way of similitude and likeness to those wherein such things were done . No lye then if we say this day , or as this day , in Austins judgement , but onely in the opinion of those , whose like for folly had not then been . Again , Aug. Januar. Epist. 119. c. 1. they might remember that even Antiquity did not celebrate it as an Article of Faith . Noveris , diem natalis Domini , non in Sacramento celebrari , sed tantum in memoriam revocari , quòd natus sit . Thou shalt know , saith S. Austin , that the day of Christs birth is not celebrated as a Sacrament , but onely as a memorial that he was born . And therefore needed not such exactness in the very day . Thirdly , the Church of England in saying this day , followed the steps of Antiquity , which did so account . Nam ille ( Joh. Baptista ) natus est , sicut tradit Ecclesia , octavo calendas julias , cùm jam incipiunt dies minui : Dominus autem natus octavo calendas Januarias , Aug. in Ps. 132. prope fin . Vid. ut de Temp. Serm. 12. quando jam dies incipiunt crescere . For he ( John Baptist , saith the Father ) was born according as the Church hath delivered it , on the eighth of the Calends of July ( that is the twenty fourth of June ) when the days now begin to shorten ; but our Lord , on the eighth of the Calends of January ( that is , Decemb. 25. for the Calends must be reckoned backward , beginning at the first day of the following moneth ) when the days now begin to lengthen . Collect for Whitsunday . Fourthly , Touching that of Whitsunday , they do not say this day , as on the Nativity , but as on this day ; noting as S. Austin said above , not a Sacrament , but a commemoration onely , As on this day . which is as much as if the Church had said , The memory of this benefit we celebrate on this day , as if it had been done therein . Which is evident to be the Churches meaning , because it needed not the Brethrens tuition to make them understand , that Whitsunday is a moveable Feast , falling sometimes sooner , sometimes later . Repeating the Collect seven days . To the last , of repeating the Collect for these days seven days after , as if this were a gross lying to God , and horrible abusing of God in prayer . I might answer onely that which was said above to the like exception , In answer to their exception against the matter of the Artic. n. 6. of not changing the Qu. name into the Kings ; it foams out their own shame , and therefore needs no other reply . But yet , that Rubrick or Admonition which gives liberty to change whole Chapters appointed , * * Adm. before 2 Tom. Homil. doth much more intend that men should speak sense .

Except . 8 The eighth Exception is against those words in the thanksgiving after the proper Collect at the Communion : Therefore with Angels . Therefore with Angels and Archangels , &c. we laud and magnifie , &c. They say this is an uncertainty , if not an untruth , for the Scripture never speaks of more Archangels than one , 1 Thess. 4.16 . That this one is Michael , P. 29 , 30. n. 8. Jude , v. 12. to wit , Christ , Dan. 10.21 . Revel. 12 , 7. where 't is said there was a war betwixt Michael and his Angels , and the Dragon and his Angels .

Answ. First , If this Archangel be he mentioned in 1 Thess. 4.16 . where 't is said the Lord himself , namely the Lord Jesus , shall descend from Heaven ( therefore this is spoken of the Lord Christ ) with a shout with the voice of the Archangel ; then this Archangel cannot be Christ , for he shall descend from Heaven with the shout of this Archangel . Secondly , How doth it appear that this Archangel is Michael mentioned in Jude , verse 9. that strove with Satan about the body of Moses . Surely Christ needed not to dispute then with the Devil , nor to pray , The Lord rebuke thee , he was yet God onely , and might ( not being as yet actually Mediator ) have punish'd him . And 't is said , ' He durst not bring against him a railing accusation . ( Remember Brethren , the Devil must not be railed at : much less Gods Saints and Servants . ) 'T is not like the language of Christ . Thirdly , How doth it appear , that there are no more Archangels than one ? seeing first we reade not onely Ephes. 1. of Principality and Power , and Might and Dominion in heavenly places , which surely implies some degrees in the Angelical Hierarchy , but also chap. 6. again , speaking of the evil Angels ( as it seems ) he names Principalities and Powers . And in Daniel , Dan. 12.1 . Michael is assigned as the Prince of the Jewish People ; but there is also mentioned the Prince of the Kingdom of Persia . Chap. 10.13 . And another is described to be in his body as the Beryl , & his face as the appearance of lightning , and his eyes as lamps of fire , and his arms and feet like in colour to polished brass , and the voice of his words like the voice of a multitude . Surely this seems to be an Arch and primary Angel . And he says that Michael helped him , and he calls him one of the chief Princes ( Angelical namely ) he doth not say the chief onely . Verse 13. Calvin thinks it not necessary to understand Christ by Michael . Calv. in Dan. 10.6 . & in cap. 12.1 . Ezek. 1. and chap. 10. And Mr. Brightman understands by Michael , Rev. 12.7 . Constantine the Great . Again , we reade in Ezekiel of four living creatures , which he expoundeth to be Cherubins , a distinct Order as it seems from the ordinary Angels , for this Type seems to answer to that Revel. 4. of the four Beasts ; but they were not the ordinary sort of Angels , for these are distinguished from them , verse 11. And all the Angels stood round about the Throne , and about the Elders , and the four Beasts . Again , we read of Seraphims , Isa. 6. as an order distinct again from the general one of Angels . Or if both Cherubims and Seraphims be taken for Angels in general , Luk. 1.19 . ( which seems not to agree ) yet we read of Gabriel Gabriel . the Angel , that was sent on two the greatest Embassies , that ever were or shall be , namely , to annunciate the conception of John Baptist , ( the messenger of the Messiah ) and the conception of Christ himself ; now surely the greatest errands are performed by the greatest persons . Very reasonably therefore may we think , that Gabriel was one of the very chiefest Angels . Rashly therefore and without ground do the Brethren tax the Church for naming of Archangels , whereof it hath so many rational probabilities ; and affirm their is but one , whereof they have no proof , Except . 9 and fail in the very first of them . The ninth Exception is against that prayer after the Communion , For our unworthiness , &c. and this expression of it , viz. Those things which for our unworthiness we dare not ask : They say , Why do we pray elsewhere , for ought else at all , seeing we have the worthiness of Christ , and Gods promise , and his command . But the Brethren might know , or remember , that this objection was urged long since with more strength , v●z . That it savours of Popish servile fear , and not of that confidence and reverend familiarity , that the children of God have , through Christ , with their heavenly Father , saith Mr. Cartwright . I shall give first my own sense , lib. 1. p. 136. Hook. eccles . pol. l. 5. §. 47. and then refer to the answer returned by that learned Respondent . And first in general . 1. General answer . Two things there are , which we are more specially to endeavour to be quallified with to prayer ; first , deep humility ; and next , lively faith . By the one we shall with Jacob confess our selves less than the least of all Gods mercies . Genes. 32.10 . By the other we shall , with St. John , 1 Joh. 5.14 , 15. know , that we shall have the petitions that we ask of him . God he resists the proud , but gives grace onely to the humble , and those that have their whole hope in the mediation of his Son . Joh. 14. This makes returns of prayer sweet , God lovely , Christ pretious , the heart humble , the conscience peaceable ; when we are nothing in our selves , 1 Cor. 1. but Christ is our Wisdom , Righteousness , Sanctification , Redemption , and in a word , all in all . Col. 3. Secondly , 't is surely as lawful to acknowledge our unworthiness as our blindness , but that they do not except again●t , which is in the next clause . 2. Answer in particular . But in particular , the prayers of the Church are so fitted , that they may meet with the state and condition of all the members . Now in the Church , Aptness of the prayers of the Church . 1 Joh. 2. there are not onely old men in grace , and young men , but children also , as the Apostle distinguisheth . Of th●s last sort are those , who though they might further ask , yet being pressed with their own unworthiness and sense of their sins ; they are in a manner discouraged , till they reflect on the worthiness of Christ . Yea , the very best are subject sometimes to over much sensibleness of their unworthiness in prayer , as also of the contrary , of their too much goodness . R. Hook . Eccles. pol. l. 5. § 47. Let us now see what hath been replyed to this formerly , which since my writing , having now read , I observe amongst other considerable things ( as well he considered what he wrote , if any other ) this , That the very natural root of unthankfulness is threefold always , namely , either ignorance , dissimulation , Three roots of unthankfulness . or pride . Ignorance , when we know not the Author from whom our good cometh . Dissimulation , when our hands are more open than our eyes upon that we receive . Pride , when we think our selves worthy of that , which meer grace and undeserved mercy bestoweth . Again , the very silence that our unworthiness putteth us unto , doth it self make request for us , and that in confidence of his grace . With which answer I end my reply unto this point .

The tenth particular against which they object , is in Except . 10 the second prayer at Baptism , in which we pray , Remission by spiritual Regeneration . that Infants coming to Baptism may receive remission of their sins by spiritual regeneration . The Brethren except : That remission of sins is not received by or from spiritual regeneration , but by and from the blood of Christ , Heb. 9.22 . 1 Joh. 1.7 . But they grant , that remission of sins and regeneration flow from one and the same fountain , and are both conveyed and sealed in Baptism , Answ. seminally at least . Which words being before , have so way-laid the other , that they do not onely stop them , but destroy them . For if regeneration and remission of sins , be both conveyed and sealed in Baptism ; the question onely is , which is first and causal one to the other ; or whether they be both co-ordinate , and without dependance one from the other . Which doubt is soon answered , if we consider , first ; That Baptism of water , through the Word , is made by our Saviour the instrument of the new-birth : Joh. 3. Unless ( saith he ) a man be born of water and of the holy Ghost , &c. And he did sanctifie and clense the Church , Eph. 5. with the washing of water by the Word . And he saved us by the washing of Regeneration , Tit. 3. and renewing of the holy Ghost , saith the Apostle . Eph. 3. By Baptism we do put on Christ . And are by one spirit baptized into one body ; viz. that of Christ . Hence first , we partake of the new nature , are born to God , and become his children ; whereupon follows the remission of sins , by vertue indeed of the blood of Christ ; but this blood is not communicated out of the body , nor to any but those that are members of it , and by the operation of the holy Ghost , regenerated therein by Baptism . Matth. 27. Hence our Saviour , before he gave the Cup at his last Supper , wherewith he promised remission of sins , he premiseth ; ' This is my Body , speaking of the Bread first to be received ; which the Apostle expounding , saith : We being many , 1 Cor. 10. are one bread and one body : And that the bread is the communion of the body of Christ . That first ; then the Cup , the communion of his blood , for the remission of sins . Now we are baptized into this body , in this body we have spiritual regeneration , or the new birth , Remission of sins by spiritual regenerarion . and God now reckons us and owns us for his children , and being such ; he confers the blood that is in the body , for the forgiveness of sins . I am not ignorant , that Adoption is made an effect or consequent of our Justification and forgiveness of sins . But if we consider , that we must have union with Christ , before we can have communion ; and that this communion effects first our regeneration and being born to God ; we shall see that remission of sin is consequent , as an effect thereof . We receive it by and from the blood of Christ , but by the medium of Regeneration , this blood being sprinkled actually on none but those that are regenerate , at least sacramentally , and in respect of the outward application of the Covenant of grace ; in which respect , all the children of Israel ( after Circumcision , Rom. 4.11 . which was the seal of the righteousness of faith ) were owned by God as regenerate persons , were his children , and had the priviledge of children , the remission of sins . And hence it is , Communion of Saints , forgivness of sins . that in the Creed we believe first the holy catholick Church , and communion of Saints ; viz. conjunction into one mystical body of Christ , and then the forgiveness of sins . Because to this communion and the members thereof , namely , those that are born again , and of sons of Adam , are by Baptism and the holy Ghost become the sons of God ; is this priviledge appropriated , that they have the remission of sins . But that the Church ascribeth forgivness of sins , even in this form of Baptism , to the blood of Christ onely , appears in the prayer immediately before the act of Baptizing , which runs thus : Almighty and everliving God , whose most dearly beloved Son Jesus Christ , Prayer before Baptism . for the forgivness of our sins , did shed out of his most pretious side both water and blood , &c. Then the Church shews how this regeneration is wrought , Prayer after . and what is the consequent of it , in the prayer after Baptism ; namely , We yield thee hearty thinks , most merciful Father , See the Artic. of Relig. 27. of Bapt. that it hath pleased thee to regenerate this Infant with thy holy Spirit ( Baptism is but the instrument ) to receive him for thine own child by Adoption , ( see , Adoption follows Regeneration ) and to incorporate him , &c.

Secondly , It is usual in Sacramental speech , to understand the cause by the name of the effect , ( and contrarily ) by a Metonymie ; as , Matth. 27. This Cup is the New-Testament : Circumcision is the Covenant : Gen. 17. This bread is my body . So here , spiritual Regeneration is Baptism , in the meaning of the Prayer , by a Metonymie of the effect for the cause , because Baptism is the instrumental cause of Regeneration . So that the meaning is but this : That the child may , by Baptism ( called spiritual Regeneration , Tit. 3. as the Apostle calls it the Laver of Regeneration ) receive forgiveness of sins , as in Scripture that benefit is properly affixed , first unto Baptism ; as : Be ye baptized for the remission of sins . Act. 2. And , Arise and be baptised , and wash away thy sins . And , They were baptized , Matth. 3. confessing their sins ; that is , in order to their washing away by Baptism . But this derogates nothing from the blood of Christ , by vertue whereof ( as being the ordinance and instrument of its application ) Baptism or spiritual Regeneration , doth produce remission of sins . As for that reproach the Brethren cast upon this expression , as if it were mans falshood , rather than Gods truth ; it savours of an affectation , rather not to loose somewhat an elegant expression , than to receive the truth in the love of it , so pertinently held forth in that expression . Now for close , let us hear two witnesses onely to the former Doctrine : viz. That we receive remission of sins by spiritual regeneration , whether taking it for Baptism , or for the new birth ; and that , whether taken relatively , and as by this Sacrament we are born to God , and become his children foederally , and by way of Covenant ; or taken really , and as it communicates the sap and spirit of the body and Vine unto us . First , one recent , Calvine namely , who defining Baptism , Instit. l. 4. c. 15. § 1. saith : Baptismus signum est initiationis , quo in ecclesiae cooptamur societatem , ut Christo insiti , inter filios Dei censeamur . Baptism is the sign of our entrance , vvhereby vve are received into the society of the Church , that being grafted into Christ , we might be accounted among the children of God . And elsevvhere : Salutis symbolum ac pignus dedit ( Deus ) in Baptismo , In Tit. 3.5 . nos in suam Ecclesiam cooptans , & inferens in corpus filii sui . Quare Baptismus congruenter & verè savacrum regenerationis dicitur . And that therefore , Bapt. is properly and truly called the laver of Regeneration . Thus he . Now although he make the first particular benefit in Baptism to be remission of sins , and afterward the grace of the holy Ghost ; Jnst . l. 4. c. 15. §. 5. Yet seeing he makes our new birth to be effected in Baptism , and that it is properly therefore & truly called the Laver of Regeneration , and that therein we are first ingraffed into Christs Body , and made the children of God ; it follows thence , that we receive remission of sins by spiritual regeneration . Aug. contra Jnlion , l. 2. c. 3. The other is Antient , to wit Austin , who doth in terminis express the same which the Church hath done in that Prayer . Lex quippe ista peccati ; quae in membris est corporis mortis hujus , & remissa est regeneratione spiritali , & manet in carne mortali : Remissa scilicet , quia reatus solutus est in Sacramento , quo renascuntur sideles . For this law of sin ( saith he ) which is in the members of this body of death , both is remitted by spiritual regeneration , and also remains in the flesh that is mortal . It is remitted because the guilt of it is discharged in the Sacrament , whereby the faithfull are regenerated . And afterward : Cap. 8. Justificatio porro in hac vitâ , nobis secundum tria ista confertur . Priùs lavacro regenerationis , quo remittuntur cuncta peccata ; deinde congressione cum vitiis , à quorum reatis absoluti sumus ; tertio dum nostra exauditur oratio , qua dicimus : dimitte nobis debita nostrae . Justification how conferr'd . Our justification in this life ( saith he ) is conferred upon us by these three things : First , by the laver of Regeneration , whereby are all our sins forgiven . Next , by our conflicting with sins ( he takes the word Justification here largely , as comprehending the work of Grace also ) from the guilt of which , we are absolved . Thirdly , When our Prayer is heard , wherein we ask , ' Forgive us our debts , &c. The Church therefore in that Prayer hath spoken both according unto truth and to Antiquity . I dismiss that point . Come we to the next , which is their Exception against the Catechism touching the Sacraments ; Except . 11 which was contrary , say they , to the Statute of 1 Eliz. 2. added in King James time . Page 30. Touching Additions hath been answered above . But further , that act did not prohibite the King from adding any thing for explanation , which another Act , as we saw , gives power to do , so it be not contrary to any thing in the Book established . But this might perhaps be a caution to his present Majesty , The Brethren caution the King . lest his indulgence in remitting of that Law , by his late Gracious Declaration , be as well interpreted a violation of it , for there is no act for that , whereas for his Grandfathers explaining , there was one . Next , in this Paragraph is an Exception , against the Answer to the Question in the Catechism , Except . touching the Sacrament . How many Sacraments hath Christ ordained in his Church ? Answ. Two onely as generally necessary to salvation . For it may , say they , without racking , be interpreted as a tacite admission of more , as , Marriage , holy Orders , Answ. &c. The Apostle giving rules of speech unto Titus , Tit. 2.8 . warns him that it be sound , and such as cannot be condemned by the contrary part . This rule therefore was here observed by the Composers of this Answer . For they knew , that the word Sacrament in a large sense , was applicable to many sacred things not onely instituted in Scripture , but also in the practice of the Church . Accordingly Austin in one of the places above cited saith : Noveris diem natalem domini , Januar. Epist. 119 cap 1. non in Sacramento celebrari — Agimus pascha . — ad Sacramenti significationem . Thou must know that the day of Christs birth , is not celebrated as a Sacrament . But we celebrate Easter under a sacramental signification . Where he takes the word Sacrament to signifie , the mystical things wrought and pointed at in Christs resurrection . Therefore to avoid contention with froward spirits , the expression in the Catechism is so uttered , that there is no occasion given , and yet the Doctrine secured ; forasmuch as all Sacraments properly so called , are generally necessary to salvation .

Their next Exception is , That whereas in the same Catechism it is demanded why children are baptized , when by reason of their tender age they cannot perform the Conditions required in Baptism , viz. Repentance and Faith ? It is answered , Yes , they do perform them by their Sureties ; who promise and vow them both in their names ; which when they come to age , themselves are bound to perform . This the Brethren say , is a meer tale . Except . 2 ( We must not be offended , Jer. 13. if the Leopard cannot change his spots , nor the Brethren their Black-more language . ) They add , for proof , That it was never read nor heard of in Scripture , that one man either repented , or believed in the room and name of another , whereby that other did receive all or any of the spiritual benefits exhibited and sealed in either of the Sacraments . And 't is not a vowing by one , that another shall repent and believe , when he is not at present able to do either , that can truly be said to be a performing of them : Thus the Brethren . Wherein there is a double mistake ; first , of the meaning of the Answer in the Catechism , and then in Answ. 1 the matter of their Reply . Touching the first . The distinction in the Catechism , viz. that there is an outward and visible sign ( which comprehends both the Element , and the Form and Action of baptizing ) and an inward and spiritual Grace . ( Or , there is Sacramentum , as the Schools speak ) the outward and visible part ; and there is , res Sacr●menti ; that which is inward and spiritual , ) this helps us to an Answer ; for accordingly it may be said , of Repentance and Faith , required to this Sacrament . There is the inward Repentance and Faith , or the res ipsa ; and there is the outward repentance and Faith , that is the profession of them . Now as to the partaking of the inward grace , ( viz. Christ and his benefits ) there is required the inward graces of repentance and faith ; so for the outward part of it , the visible sign , it is sufficient that there be the profession of these outward . Which yet , by a Metonymy and figure , of the adjunct or sign for the thing signified , may very truly ( though figuratively ) be called Repentance and Faith . Now this being all that outward Baptism doth require , ( the outward repentance and faith , or the profession of them ) this may be performed by others in the name of the baptized . The inward ( so far as qualifies them for the Sacrament ) they have after the same manner as they have their sin or guilt ) that is , by others . And as the children of the Jews repented and believed in their parents . For Circumcision was a Seal of the righteousness of Faith : and therefore not to be administred to any but those that did repent and believe , Rom. 4.11 . in Gods acceptation . Of which more in the next Answ. 2 Answer . Come we to their second mistake , viz. in the matter of their Reply ; and that these things of which mention is made , 1. From Scripture . may in this or the like cases , be performed by the Sureties for the children , shall be shewn from Scripture ( God assisting ) from Antiquity , and from later times . First , We must here lay for ground that of the Apostle , viz. That the old Church of the Jews , they did all eat the same spiritual meat , 1 Cor. 10.1 . &c. and did all drink of the same spiritual drink , for they drank of the spiritual Rock that followed them , and that Rock was Christ ; and they were all baptized with the same Baptism that we are , though by the hand of Moses in the cloud and in the sea . Hoc posito , I say , if the repenting and believing of one man for another were not sufficient , whereby that other did receive all the spiritual benefit exhibited and sealed in the Sacrament ; how comes it that Abraham's conversion and faith availed for Ishmael ; Gen. 17. and the faith of his growen servants , for their children who were circumcised , Rom. 4. which was a Seal of the righteousness of faith ( for I take the Brethren not to be Anabaptists professed , so as to deny that Scripture , to define the nature of Circumcision in general . ) And how could the children of a Proselyte be circumcised , if the repentance and faith of one man be not accepted for ano●her ? As also we take it , and so do all but Anabaptists , that there were children baptized in those housholds that are mentioned to be baptized in the new Testament . 1 Cor. 10. And all the children of the Jews were in the cloud and in the sea ( how that was done Mr. Aynsworth , as I remember , somewhere shews , by comparing Psalm 77.17 . the clouds poured out water , with this of the Corinths . ) Now this could not be , but that the Repentance and Faith of one is available for another . If it be answered , Instance . that these were the parents of the children . I reply , Answ. that the Sureties are but onely the Churches and the Parents assistants ; and do undertake onely upon the supposition of the childs actual right as a virtual believer , to be of the houshold of Faith , though not actually incorporated . So that the undertaking of the Sureties , is onely by way of deputation from the Church or Parents , and goes upon supposition of their repentance and faith , by vertue whereof ( according to the Covenant , Gen. 17. That God will be the God of his People and their seed after them ) the Infant hath title to the Ordinance . So that it is so far untrue , that it is never read or heard of in Scripture , that one man repented and believed in the room and name of another , that it is ever so , and never read nor heard in Scripture to the contrary . 2. Proof from Ant●quity . Come we to Antiquity . Quâ in re , satis piè rectéque creditur , prodesse parvulo eorum fidem , Aug. de lib. Arbit . l. 3. c. 23. à quibus consecrandus offertur . Et hoc Ecclesiae commendat saluberrima authoritas , ut ex eo quisque sentiat quid sibi prosit fides sua , quando in aliorum quoque beneficium , qui propriam nondum habent , potest aliena commodari . In which point ( saith Austin ) we do rightly and religiously believe , that the faith of those , by whom a child is offered to Baptism , doth avail for the child . And this commends the Soveraign Authority of the Church ; that from hence every one may perceive , what his own faith doth profit him , seeing another mans faith can be usefull for the benefit of him , that hath none as yet of his own ( he means actual . ) Thus there . And elsewhere : Epist. 23. Bonifac. Quando ad baptismum offeruntur ( Infantes ) parentes tanquam fidedictores respondent , & dicunt illos facere , quod illa aetas cogitare non potest , aut si potest , occultum est . Interrogamus enim eos a quibus offeruntur , & dicimus , credit in Deum ? — Respondent credit . Et ad caetera sic respondent quae quaeruntur . When ( saith he ) they ( the Infants ) are offered to Baptism , the parents , as Undertakers for them , answer and say , that they do that , which at that age they cannot think ; and if they do , 't is unknown : for we ask those by whom they are offered , and say : Doth he believe in God ? They answer , He believeth ; and so to the rest of the Questions they answer what is asked . Which testimony of St. Austin , Questions in Baptism . declares the antiquity of this custom of Interrogatories in Baptism . The answer he gives there , unto the question made thereupon ; viz. How could they undertake for them so ; namely , that they do believe , by vertue of the Sacrament of Baptism which they receive , which is the Sacrament of Faith ? he doth in the former part of the same Epistle more fully open ; Regenerans spiritus in majoribus offerentibus & parvulo oblato renatoque communis est ; ideo per hanc societatem unius ejusdemque spiritus , prodest offerentium voluntas parvulo oblato . The regenerating Spirit ( saith he ) in those that offer the child to Baptism , and in the child offered and regenerate , is one and the same ; and thence by this fellowship in one and the same Spirit , the will of those that offer it , doth profit the child . And in answer to that which the Brethren touch , that the witnesses are not always truly believers , he saith : Spiritus autem ille sanctus , Ib●d. Unbelieving Witnesses . qui habitat in sanctis , ex quibus una illa columba deargentata charitatis igne conflatur , agit quod agit etiam per servitutem , aliquando non solùm simpliciter ignorantium , verum etiam damnabiliter indignorum . Offeruntur quippe parvuli ad percipiendum spiritalem gratiam , non tam ab eis quorum gestantur manibus — quam ab universa societate sanctorum atque fidelium . Ab omnibus namque rectè offerri intelliguntur , quibus placet quòd offeruntur , & quorum sancta & individua charitate ad communicationem sancti Spiritus adjavantur . Tota hoc ergo mater Ecclesia quae in sanctis est , facit : quia tota omnes , tota singulos paxit . Now that holy Spirit which dwells in the Saints , ( of which Saints , the Dove that is covered with silver wings is founded by the fire of love ) doth that which it doth , by the ministery and service , not onely of those who are simply ignorant , but of those who are damnably wicked . For children are offered to Baptism , and receiving of spiritual grace ; not so much by them , in whose hands they are carried , as by the whole society of Saints and Believers . For it is truly understood to be done by all , who are all desirous that it should be done ; and by whose holy and undivided charity , the children are helped to the participation of the holy Spirit . The whole Church therefore which consists of the Saints , doth it , because she wholly hath brought forth all and every one . Thus far he . And again in other places more plainly , though more briefly , as in that vulgar one : Credunt & infantes . Vnde credunt ? quomodo credunt ? Aug. de verb. Apost. Serm. 14. cap. 19. fide parentum . Si fide parentum purgantur , peccato parentum polluti sunt . Corpus mortis in primis parentibus generavit eos peccatores : Spiritus vita in posterioribus parentibus regeneravit eos fideles . Tu das fidem non respondenti , & ego peccatum nihil agenti . Even Infants ( saith he ) believe . Whence do they believe ? how do they believe ? Why , by the faith of the Parents . If they be purged by the faith of the Parents , they are polluted by the sin of their parents . The body of death in the first parents , did generate them sinners . The spirit of life in the following parents , hath regenerated them faithful and believers . Thou givest faith to him that answereth not , and I communicate sin to him that acteth not . Thus St. Austin . Wherein we see , that the repentance and faith of one , is available for another , to the obtaining spiritual benefits for them , viz. the faith of the parents ; and if they fail , the faith of the Church , and the faith of the Sureties , who are always the deputies of one or both the other . And that they do perform by them repentance and faith , that is , the profession of them . 3. Proof from recent times . I shall add now one or two witnesses , of later times , as I promised , and close this point also . Calvin , with all the Consistory of Geneva , in the Letter above cited , makes the faith of the parents , or , in case they fail , the faith of the Church , where the child is born , to be available , for its obtaining the priviledge of Baptism , and the spiritual benefits that come thereby . Calv. ep. Knox. Ann. 1559. ep. 285. Promissio [ Ero Deus tui & seminis tui ] non sobolem tantum cujusque fidelium in primo gradu comprehendit , sed in mille generationes extenditur — unde — ubicunque non prorsus intercidit , vel extincta fuit Christianismi professio , fraudantur jure suo infantes , si à communi symbolo arcentur . The promise [ I will be thy God , and the God of thy seed after thee ] saith he , doth comprehend the seed of the faithful , not in the first degree onely , but to a thousand generations . And therefore wheresoever the profession of the Name of Christ is not wholly fallen and extinct , there , children are defrauded of their right , if they be driven from the common obsignation and seal of it . Where we see , that the repentance and faith of others , besides the parents , is available ; and the undertaking of the Sureties , doth not give the right , but onely for orders sake and the farther engagement of the children when they come to years , is superadded thereunto ; as being continued from the custom first taken up , with men that were grown before their Baptism . Continued , I say , both for the more solemnity of that Ordinance , Use of answers in Baptism . and for the use of the thing it self ; both as it doth represent to the grown the obligation of their Baptism , and as it is an engagement upon the Infants , when they come to years . I end with the practise of it in the reformed Church of Colen , as it is in the Liturgy composed , as was said above , by Melancthon , Lib. Reform . Colen . in Bapt. Bucer , and Pistorius . In the form of Baptism , the title is , Interrogationes ad susceptores & parentes . ' The Questions to the sureties and the parents , ( that we may see , the sureties promised in the name of the Infant . ) Renunciatis igitur vestro & Infantis nomine diabolo atque omnibus ejus operibus ? Respond . Renunciamus . Q. Etiam mundo & concupiscentiis ejus ? Resp. Renunciamus . Q. Creditis in Deum Patrem omnipotentem Creatorem coeli & terrae ? Resp. Credimus , &c. Do you therefore in your own and in the INFANTS name , renounce the devil and all his works ? Answ. We renounce them . Q. Also the world and the lusts of it ? Answ. We renounce them . Q. Do you believe in God the Father Almighty , Maker of heaven and earth ? Answ. We believe . Where you see , the word ; in their own and the Infants name , being placed first , runs through all the Answers , both touching repentance expressed by renouncing , and also faith expressed by believing . And to clear it further in the same Liturgy , in the form of Confirmation , in the Questions propounded to the children to be confirmed , this is one : Ibid. in confirm . fol. 80. p. 2. Interrogatio . Ergo placet tibi , ratumque habes , & adjutus spiritu domini in eo perseverabis , quod tui susceptores nomine tuo ad sacramentum Baptisma promiserunt & professi sunt , cum pro te renunciarunt Satanae , & mundo , & addixerunt te Christo & Ecclesiae ejus in solidam evangelii obedientiam ? Resp. Haec rata habeo , & in eis juvante me domino n. Jesu Christo , permanebo usque ad finem . That is : Question . Does it therefore please thee , and and dost thou account firm and good , and by the help of the Spirit of the Lord , wilt thou persevere in that , which thy Sureties ( Godfathers and Godmothers ) did promise and profess in thy name , at the Sacrament of Baptism , when they did in thy stead , renounce the devil and the world , and did consecrate thee to Christ and his Church unto serious obedience ? Answ. These I confirm as good and binding of me , and by the help of our Lord Jesus Christ I will continue in them unto the end . The doctrine therefore of that Answer in the Catechism of our Liturgy , is neither new nor strange ; but grounded on Scripture , and seconded by Antiquity and the practise of the Reformed . 4. Proof from civil Contracts . I might also for more plainness-sake confirm it , by proportion with civil contracts . Wherein the undertaking of another is available for one that cannot answer for himself . As when an estate doth descend upon a child , with such and such conditions , without which it cannot enjoy it ; it being presumed , that what is for its good , it will consent unto . By vertue of anothers undertaking for it , the child obtains the estate . Conf. Hamp . Court , p. 65. So in this very point , King James saith ; That Interrogatories were propounded unto him , when he was crowned in his Infancy ; which without undertaking of some other could not be done , and without which answers , his Majesty could not orderly have been Crowned . But enough of this point .

Except . 12 Come we now at length unto the last Exception against the matter of the Liturgy : The Commination , p. 31. viz. The Commination or recitation of certain Curses against impenitent sinners , to be used divers times in the year out of the Pulpit ; to which curses , being recited out of the Scripture , the people are enjoyned , after the example of the Church of the Jews , Deut. 27. to say Amen . Which Discipline is to be used , till that antient one of the primitive Church , of putting notorious sinners to open pennance at the beginning of Lent , might be restored . Against this god●y order , the Brethren send forth their * * Potest etiam accommodari ( fabula de Gigantibus ) ad hostes Ecclesiae q. aut falsa doctrina , aut vi conantur labefactare veram religionem . Sabin . in Metamorph . l. 1. Fab. 5. Gyants to bid battel to heaven ; or as Goliah , to defie the Church of God : and they cloathe him and arm him accordingly . The body of their Champion consists of these members : Imprimis , That it is not warrantable in the worship of God , That Ministers openly denounce curses upon all sinners . Item , That it is done out of the Pulpit . Item , That it is to be done divers times in the year . Item , That the people must say Amen to the curses . The garb and cloathing is like his , for scorn and contumely ; viz. A piece of inhumane and unchristian like devotion , they say : And , A latter spawn of Antichrist in his Pop●sh services . The Arms of these Titans ; the Head-piece is , That it hath no warrant in the Word of God , nor in the practise of Antiquity confessed . The Breastplate , That it is against the nature of the Ministery , the Tribe of Levi being excluded from that service , and it being put upon others . The Sword , That it is specially against the nature of the Gospel-Ministery , who are to bring glad tidings of good things to the people . Lastly , the Shield , That this example in Deuteronomy is peculiar to the Jews , to be done but once , and that neither in publick worship , nor in the place of it , but on Mount Ebal . One less piece , the Neck-one , if you will ; The people must not curse themselves . To begin with the habit , the vile and contumelious language , wherewith these Conjurati coelum rescindere fratres , Geo. l. 1. Brethren that conspired are With * * Per c●lum , Ecclesia , figurari solet . Interp. in Apoc. Heaven it self to wage a War . have cloth'd it .

The Philosopher reports of a certain wild Beast named Bonnasus , that being pursued , Arist. d. part . Anim. l. 3. c. 2. makes its best defence by casting forth its excrement , and therewith beraying it self and adversary . And men do not love to talk with those who have a stinking breath . But if the matter of this Commination be good , and use profitable ; it smells of the spawn of the Serpent , 1. Head-piece . to ascribe it to the spawn of Antichrist . Come we to their Arms , Headpiece first the warrant of the Word . Whatsoever is written , Answ. is written for our learning , Rom. 15. Form of Cursing . ( and if not restrained by some special caution , for our imitation also ) saith the Apostle . Now the prescribed cursing , was no type of Christ , or necessarily confined to that People ; no more than the threatning annexed to the Ten Commandements , ( whereof those curses are onely an explication ) spoken indeed at first to the Jews onely , but with reference unto all men , so these interminations also . If any Church or Nation shall find among the several Laws of Moses , any one that they may judge useful for themselves , and the improving whereof doth not oblige to that politie , or tend to the darkning of the Gospel ; will those be against it , that sometimes urge all things to be done according to the letter of the Scripture ? Jer. 2.11 . God sometimes sent his people to learn of the Heathen , yea , of the very beasts . Isa. 1.3 . These Brethren damn the Church of Antichristian spawn , for taking instruction out of the Word of God , in a thing whose matter they cannot condemn , and of whose use the Church hath had experience . 2. Breast-plate . Numb. 6.23 . To the Brestplate , That it is against the nature of the Ministery , whose work is to bless ; and therefore the Tribe of Levi were set among the Tribes that blessed upon Mount Gerizim . Answ. Why then was Moses , a Levite , so much forgetful of his Office , who Levit. 26. Levit. 26. and Deut. 28. Deut. 28. besides many other places , doth spend whole Chapters almost , and they long ones , in cursing such persons , as should go on still in their wickedness ; or to terrifie them , that they might be reclaimed ? And what are very many , if not most of the Sermons of the Prophets , yea , no small number of the most comfortable part of the Old Testament , the Psalms , but denunciations of curses upon them : In the house , and in the field ; when they rose up , Deut. 28. and when they should come in ; upon them , and the fruit of their bodies , on the fruit of their beasts , on the fruit of their labours , and upon all that they should put their hand unto ? This shews how seriously the Brethren have consulted antiquity , the most antient of all , the Archives of Almighty God , the Scriptures . Inst. Answ. But the next will shew it more . For whereas they say , ( which is indeed worth the noting ) Let it be observed , that Levi was none of them that were appointed to curse , nor were they of that Tribe so much as among them . Wherein they plainly shew , that they do ad amussim , 1 Tim. 1. make good that of the Apostle , viz. They will needs be teachers of the Law , and know not what they say , nor whereof they affirm . For it is expresly said in the place they quote : Deut. 27.14 . And the LEVITES shall speak and say with a loud voice , to all the men of Israel , Cursed be the man , &c. All others are excluded from it , and this service is put upon the Levites onely , although their Tribe was on the blessingside . Neither may we think that these Tribes , whom God set to curse , were ever a whit the farther from the blessing . So that either they did not at all , much less seriously , consult this piece of Antiquity ; or else like men in haste , they forgot their errand ; Bellarm. de sanctor. Beatitud . lib. 1. cap. 14. Tom. 2. Apoc. 22.9 . or like the Cardinal , who being to prove , that Sain●s and Angels are to be prayed unto ; brings that place where the Angel ' forbad John , and said , See thou do it not . So this place , alledged by the Brethren , makes directly against them . So true is that long since foretold of such persons : Their own tongues shall make them to fall , Psal. 64.8 . after the Old Translation ; insomuch that whoso seeth them shall laugh them to scorn . Neither is their sword , that of the Spirit ; as if to curse , or rather to recite and read them out of the Word of God , 3. Sword . were dissonant from the ministery of the Gospel . Why read they then ( though they read but little in the publick ) those and such like Chapters out of the Bible . Besides , did not our Saviour curse ? Woe , woe , woe unto you , Matth. 23. Scribes and Pharisees ; which he having named once , repeats seven times in the same Sermon . Unless woe be less then cursing . Matth. 10. And did not he teach his Disciples to do so , when he charged them to shake off the very dust from their feet , as a testimony against them that would not receive them . And doth not the Apostle say , 2 Cor. 2.16 . that the Ministers of the Gospel are as well the savour of death unto death , as of life unto life ? Act. 13.11 . chap. 23.3 . And did he not curse when he said to Elymas , Thou child of the devil ? and to the High-priest , God shall smite thee , thou whited wall ? And of the false Apostles , 2 Cor. 11. that their end should be according to their work ; and wished that the Schismatical Teachers among the Galatians were cut off ? Gal. 4. Let them seriously consult the second Epistle of Peter , and that of Jude . But secondly , to this Head . The Minister doth not any thing more in this than in reading the Ten Commandements , where 't is said ; The Lord will not hold him guiltless , &c. What is this but a curse , express ? And , That thy days may be long in the land ; which contains a curse implicite . The old Divines , Old method of Preaching . they were wont to teach , that Moses and John Baptist made way for Christ , the Law for the Gospel , Repentance for Faith ; as the needle for the thread . But the Brethren know how to sow more easie pillows under all Ezek. 13.18 . elbows , Mar. 1.15 . Act. 20.21 . as the Prophet speaks . Christ himself , and so Paul , did preach repentance before believing of the Gospel , and represented the Curse , that they might flee to the Blessing . But let us try what metall their Shield is of , whereby they would defend themselves : viz. That was a service of the children of Israel , 4. The Shield . done but once , and that not in the publick worship , nor the Answ. 1 place of it . That no useful thing to others , though first appointed to the Jews , was peculiar unto them , hath Answ. 2 been shewn above . That this was but once , so done formally , with that great solemnity of all the Tribes together , the whole Nation assembled , is granted ; yet it might be done by them more commonly in a less troublesom way , and was in effect , by the Prophets afterward . And that this was not done , as before , though not with so great a Answ. 3 multitude , is not proved . Neither if it were , doth it follow , that what was once commanded , and is ever of good use in its season , is therefore forbidden for ever , Answ. 4 because commanded but once . That it was not done in publick worship is untrue , for it was the most solemn and publick almost of any other : They should say , it was not done in the ordinary worship , and why ? because it Answ. 5 was an extraordinary service . Which is an answer unto that , It was not done in the place of publick worship : that is , the ordinary place , it being not capable of it . But as Mount Horeb was the place of worship at the delivery of the Law ; so Ebal and Gerizim at this solemn sanction of it , by the Blessing and the Curse . To the last piece , People necessitated to curse themselves . The people are hereby necessitated to curse themselves . Why do not the Brethren enter an action at , ( their profession ) the Law for this , against God Almighty ; Answ. who did in this Service , so appoint his own people to curse themselves ; Numb. 5.19 . Exod. 22.11 . as also in the suspected woman , if guilty ; and any man that had concealed a thing of trust committed to him . The end of which Ordinance then , and of this institution of the Church now , is most soveraign ; to the intent , viz. That you ( saith the Commination ) being admonished of the great indignation of God against sinners ; The use of it . may the rather be called to earnest and true repentance , and may walk more warily in these dangerous days ; fleeing from such vices , for the which , ye affirm with your own mouthes , the curse of God to be due . But this ground , that men must not curse themselves , overthrows all civil Oathes , for , or before the Magistrate , lest they should curse themselves . For what is an Oath , but an invocation of God , 2 Cor. 1. An Oath . to witness upon our soul that we l●e not , ( as the Apostle speaks ) with an adjuration and cursing of our selves , if we lie ? We may hence perhaps see , Oathes of Allegiance and Supremacy . why some of late have been so backward to swear either Allegiance or Supremacy , because 't is to be feared , some of them were true to neither . Object . For their close of Exceptions to the body of the Book , where they say : Answ. That more might be said of sundry other particulars in the Service-book . It is replyed above , that more for number , and weightier for substance , have been long since urged by others ; and received by godly and learned * * R. Hooker . The Disputants at the Conf. Hamp . Court , and others . men , their full answer . To which , in the like scruples , it were good that men would betake themselves . * * K. James , pag. 47. of that Conference . One of whom , after solemn hearing of all that the Brethrens more modest Predecessors could object , Thus concluded : Alleadging from Bartolus de Regno , That as better a King with some weakness , than still a change ; Note . so rather a Church ( and I add , a Liturgy ) with some faults , ( if such they were as the Brethren note ) then an innovation . And surely ( saith he ) if these be the greatest matters you be grieved with , I need not have been troubled with such importunities and complaints , as have been made unto me ; some other more private course might have been taken for your satisfaction . And surely it would make any man , as it did him , shake his head and smile . And thus far of the matter of the Liturgy , as to the substance of Worship .

SECT. VI. Exceptions against the Ceremonies .

THe Appendixes follow , and they are Ceremonies ; where their Exceptions against them may be reduced unto two heads . First , against the Imposition of Ceremonies in general . Secondly , against these in particular . Of Ceremonies in general . pag. 38. pag. 37. Touching the first , they say , That Ceremonies being things indifferent , can by no command of Authority become necessary , especially if they offend tender consciences . For proof whereof they alledge the Apostles doctrine , & practise . To the Assertion first , which is no less inconsiderately uttered , than confidently affirmed , if generally taken . Absurdities of the Brethrens Assert . For so , it overthrows Civil bounds , National Laws , Divine and Ecclesiastical Institutions . It overthrows Civil bounds . Might not the Brethrens Neighbour say unto them : Sirs , your Garden , your Orchard , your Close , your Land , were once indifferent and common to all men ; it is not the Authority of any Man or Law , that can make that proper to you , and necessarily to belong to you , which Providence at the Creation left common and indifferent for all men . On such a discourse as this the Levellers go . And my self knew a man , that would therefore pay no rent to his Landlord , saying ; Why should not he have a house as well as he . Smile not , Brethren , for the parallel fully holds ; all Tenures were at first indifferent and common . Secondly , It destroys National Laws , for 't is in it self indifferent , whether , for example , theft shall be punished by restitution or imprisonment , or scourging or death . Now when the Law of any Nation hath appointed such a punishment , necessarily to be inflicted upon such a Malefactor , he may upon this ground say : The kind of punishment is indifferent , and no Law of man can make that necessary without injustice . It everteth also even divine Ordinances . The Water in Baptism , the Bread and Wine in the Lords Supper , are before separation indifferent and common : Therefore they cannot in particular by this principle , be made necessary and obliging to be used . Lastly , ( because they intend Ceremonies in Religion ) it takes away the ground of Ecclesiastical Institutions , whose object is especially things in their own nature indifferent , as times , place , persons , gestures , habits , &c. for what obedience can be expected , where no Authority can make it necessary in such things ? which leads me to a Answ. 2 second Answer , Gen. viz. That though no Law can alter the nature of things in themselves metaphysically and abstractedly considered ; yet it may and doth alter the obligation of practice about them ; that what was free before to do or not , is otherwise now . For example , It was indifferent , whether Paul would sacrifice or not , Act. 21. but after the Church had judged it requisite for him , he thought it his duty now to do it . Again , it was indifferent for him to circumcise or not to circumcise , Act. 16. Gal. 2.3 , 5. yet according to circumstances he did it to Timothy , and would not do it to others . To abstain from blood , and from things strangled , I suppose the Brethren count indifferent , because the Apostle saith , Every Creature of God is good , 1 Tim. 4. and nothing to be refused ; yet the Apostles for that time made it a matter of necessity , to abstain from them . Act. 15. Whether a Man pray uncovered , and the Woman covered , might seem indifferent ; but the Apostle , besides other Arguments , determines it , by the custom and practice of the Church , as a matter necessary , to go that way he propounded . As to that clause : Indifferent things cannot be made necessary , if they offend tender Consciences , and are scandalous to good men . It is answered that , The due performance of the Worship of God ; And the general edification of all Consciences , When scandal is not to be regarded . by directing the reverent performance of their duty ; And the satisfaction of the Consciences of the greater part of the Church , together with the taking away the scandal from profession , ( apt to be cast upon it by the Adversary for omitting these Ceremonies ; is of more consequence , and ought to be more eyed , by those in Authority , then the satisfying of a few , though good men . Paul , no doubt , gave very great offence in sacrificing , in circumcising Timothy , Gal. 2.5 . in not circumcising Titus , and in being stiffe against it : Yet because the more publick and common good of the Church was concerned , his charity directed him to love the Body , and tender the welfare of that , rather then of some particular Members , though otherwise pretious . This for their proposition , next for their proof from the Apostles Doctrine and Practice . Their proof . Rom. 14. First , his Doctrine . All things indeed are pure , but it is evil to him that eateth with offence : See , to the like effect also , the Proposit . touching Reform . of the Liturg. now in the Press . And , it is good neither to eat Flesh , nor drink Wine , whereby thy Brother stumbleth or is made weak . To take heed lest our liberty become a stumbling-block . But if one will use his liberty , and the other will take offence , then his charge is , Let not him that eateth , despise him that eateth not ; and let not him that eateth not , judge him that eateth . 2. His practise . If Meat make my Brother to offend , 1 Cor. 8. I will eat no Flesh whilest the world standeth , lest I make my Brother to offend . Answ. But do these things prove , that things indifferent may not by Authority be made necessary as to practise ? Nothing less . For , the things the Apostle mentioneth , were , as to any publick Injunction by Authority then in being , left free , no Law passed on them ; And they were observed , according as Conscience in some and Charity in others did direct . But are the Brethren able to shew , out of these , or any other places of the Apostles doctrine or practice ; That after the Church hath declared that , they seek not to be justified by Works , Gal. 2. much less Ceremonies , but by the Faith of Jesus Christ ; That they own but one Mediator , betwixt God and Man , 1 Tim. 2. even the Man Christ Jesus ; That , they having an eye to decency , order , and reverence in the Worship of God , 1 Cor. 14. ( to which they are injoyned ) do judge that , such and such Ceremonies , ( without opinion of holiness in the things themselves , or of adding any substance to the matter of the Worship ) are usefull to the better performance of Gods service , and edification of his people , and not in them●elves contrariant thereunto . Are they able to shew , that the Apostle , because either things are in themselves indifferent , or because some would be offended at them ; did in such a case either by doctrine or practice incourage unto disobedience ? I trow they are not . To be sure , the places alleadged prove it not , as hath been shewed ; they speaking only of such things , as on which no Civil nor Ecclesiastical sanction had passed , but were in every mans liberty . And the Apostles doctrine and practice , as we heard , prove the contrary ; he referring to the custom of the Church , 1 Cor. 11. as a determination in things of themselves indifferent ; and himself also practising divers things , Act. 21.16 . Gal. 2. that without all question did offend many tender Consciences . Certain it is , that things strangled and blood , were things indifferent , yet commanded as necessary for the time , by the Apostles , Act. 15. So Circumcision , sacrificing , &c. practised by Paul , with offence to some . Thus of their general exception .

The next is against the Ceremonies of this Church , and of the Common-prayer Book in particular . Of the Ceremonies in partic . Against which they except these things : First , that they are not established by Law : Secondly , that they are superstitious : Thirdly , that they are scandalous : Fourthly , that they have been occasions of persecution : Fifthly , they are burdensom for their number : And lastly , even by the consequence of the Article 34. of the 2. Homilie of the time and place of Prayer ; by the very Preface of the Common-prayer Book it self , and also the practice of the Bishops ; they ought to be removed . Touching the first , that they are not established , they endeavour to prove first generally , in that the Common-prayer Book is not established ; secondly , particularly , because of the Book of 2. and 5 , 6 Ed. 6. and the Act of Uniformity of Common-prayer . Touching the first , that they are not established , In the Answ. to the sixth gen . Except . because the Common-prayer Book is not established , hath been answered above . Touching the particular proof here ; the Brethren do prevaricate not unpalpably , and very undutifully traduce Qu. Eliz. and the Parliament that established the Book of Common Prayer . P. 34. For first , they say , that , However the Rubrick before the Book ( of Common-prayer ) printed in 1 Eliz. directeth to use such Ornaments as were in use in 2 Edw. 6. Ornaments of service . yet that is no part of the Book of Common-prayer , which the Parliament of 1 Eliz. established ; because the Book of 5. 6 Edw. 6. hath no such Rubrick ( or direction ) and that Act of 1 Eliz. for Uniformity of Common-prayer , injoyns all things to be done according to the Book of 5 , 6 Edw. 6. and none other , nor otherwise , therefore nothing according to the Book , of 2 Edw. 6. ( which yet * * P. 39. afterward they say is good Law : ) So that they make that Parliament very weak and inconsiderate men , Answ. and indeed meer C. Combs ( if that word might be used in reference to so awfull an Assembly ) that what they appointed in the very entrance of the Book , by Rubr. they would establish , they did by the Act immediately overthrow . They appoint such Ornaments , in the Book , unto the Minister , in Divine Service , as was in use by Act of Parliament in the second year of Ed. 6. And in the Act they conform the Prayer-book unto that of 5 , 6. Ed. 6. and none other , or otherwise . As if the former were not an Exception , and a Prov●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 , ( v●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 gestur●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 ●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 man● able and godly , peaceable Mini●te●s , and sober Christians . With reference to what hath been said above , I add , P●●●●●ble Minist●●s . first , Touching the Ministers , that peac●●ble they are not , if like the Brethren . Who first end●avour to enflame the people as well as Parliament , and then to cast questions of difference between the King and Parliament , ●ag . ●●● . ●●●r . ● . about Prerogative , & ● as they not obscurely do , by quarrell●ng the validity of the Act , as not extending to Queen Elizabeths Successors , in Ecclesiastical Affairs ; and the Kings Proclamation , till confirmed by Act ; and reproaching the Doctrine , Pag. 62. quer . 4 Worship , Discipline , and Government of the Church publickly . These are not sons of peace , but of those who , as Solomon speaks , separate very friends ; Pro. 16.28 . or as others read it , Separate the Captain or the Princes . For , Sunt qui intelligant principem a suo populo , ut hic in illum rebellet , aut ille in hunc alienore sit animo . Mercer . in loc. vid. et R. Kavenak . ibid. There are ( saith mine Author ) that by these words understand the separation betwixt the Prince and the People , that they should rebell against him , and he be disaffected toward them . This for the Ministers . Next for the godly and sober people . Sober Christians . Their calamity lyes in following rather those , that delight to goe over Hedge and Ditch , Answ. then to keep the Kings High way . But for their suffering , though the Father , and Mother , and Children , cannot but be much grieved to afflict or see afflicted , a Childe or Brother ; yet we know some Members must suffer to preserve the whole . And sometime the Parents are commanded to bring the sonne forth to justice , not only for his vitiousness , but for his disobedience . Deut. 21.20 . And the Magistrate is sometime forced to punish those that have much good worth in them , only for some disorder unto Government . And let no man reply , that these are for vitiousness ; Inst. but remember , Answ. that heresie and schisme are reckoned among the fruits of the flesh , as well as drunkenness and whoredom . Gal. 5. And that those whom Paul wished were cut off , were not vitious persons , for ought appears , but schismaticks . Ibid. And that our Saviour was much more facile to the Publicans and sinners , then to the religious , but hypocritical Pharisees . Which is not written to discountenance Religion , but to make it appear , that if we look not well to it , strictness may be mixed with much hidden evil , as theirs was ; Col. 2. 1 Tim. 4. who yet were guilty , some of Will-worship , others of Doctrines of Devils . Howsoever , no mans piety must patronize his irregularity and disorder ; Jam. 3.17 . for the Wisdom from above is pure , peaceable , &c. The fifth exception against the Ceremonies , is , That they are burdensome for number , insinuated , by the citing a place of the Preface of the Common-prayer Book , which quoteth * * Ep. 119. Januar. cap. 19. The number of Ceremonies in the Com-prayer Book . Austin , complaining of this evil in his time , and saying it was worse then the Jewish Paedagogy . But this no way comports with ours ; which as they are innocent and simple , and well explained ; so are they few in number ; as kneeling in Prayer , and at receiving the Sacrament ; standing at the Creed , ( for that at the Epistle and Gospel , is not in the Common-prayer Book , though not against it , ) the Crosse in Baptism ; the Ring in Marriage ; the Imposition of hands upon Children to be confirmed , and in ordination of Ministers ( in the Book of Ordination : ) Besides which five , I remember no other ; I am sure there is none material else appointed . And but two of these in the ordinary service , kneeling and standing , and but one in any of the other . Some few others there are in Vestiments , and Bowing at the Name of Jesus , established by Canon ; and others , by custome , as the reading the Epistle & Gospel standing , and at the Communion-Table ; ( with some ) the Vaylings of the Women to be Churched , out of use ; Psal. 64.6 . which all amount to no considerable number . So that after they have searched out ( or searched for ) iniquity ( if they could finde any in this particular ) and accomplished a diligent search , as the Psalmist complains ; yet all these men whose hands are mighty ( in these kinde of catchings ) have found ( upon the matter ) nothing ; Ps. 76.5 . they have not found their hands able to fasten upon any number to make good the proof of this accusation . Their last Exception is , that they ought to be removed , by the consequence of the 34 Article of the Church , Except . ult. P. 32 , 33 , 35 , 39. Ought to be removed . and of the Preface to the Common-prayer-book it self ; also of the second Homily of the time and place of prayer ; yea , and by the practise of the Bishops themselves . Wherein , as before , they prevaricate and play false . For because the Article saith : That it is not necessary that Ceremonies be in all places one ; and that they may be changed ; 1. By Artic. 34. therefore the Brethren infer , they must be changed . Answ. But they should remember , a posse ad esse , nedum , à posse ad necesse , non valet consequentia . That from what may be to what is , much le●s to what must be , is no good consequence . Again , for the Preface to the Common-prayer-book , 2. By the Preface of the Com. prayer . because it saith : That many Ceremonies were removed , because some were abused , Answ. so as that they could not be reformed without the removing of them ; That others were superstitious , others unprofitable , others obscured the glory of God , others by their multitude were burdensome : Hence the Brethren infer , That therefore those Ceremonies , which the Compilers of the Prayer-book left , and were in their judgments profitable , innocent , clear , few in number , must be removed also . To make the Composers of the Book so simple , ( as they did the Parliament that established the Book ) as to confute themselves . And to the third , ( the second part of the Homily of the time and place of prayer ) they handled this word also deceitfully , 3. By the Homily . Answ. as no doubt but their conscience might have told them . For the Homily , having complained first of those , who having prophaned and defiled their Churches with Heathenish and Jewish abuses , with Images , and Idols , with numbers of Altars ; with gross abusing and filthily corrupting of the Lords Supper , with an infinite number of toys and trifles of their own devices ; to make a goodly outward shew , and to deface the plain , simple , and sincere Religion of Christ Jesus : Then the Homily saith : ' Gods vengeance ( as for the former , so ) hath been and is provoked , because people pass not to come to the Church , either through blindness , or else for that they see the Church altogether scoured of such gay gazing sights , as their gross phantasie was greatly delighted with ; because they see the false Religion abandoned , and the true restored , which seems an unsavoury thing to their unsavoury taste . As may appear by that a woman said to her neighbour : Alas , Gossip , what shall we do now at Church , since all the Saints are taken away , since all the goodly sights we were wont to have are gone , since we cannot hear the like piping , singing , chanting , and playing upon the Organs , that we could before ? But ( dearly Beloved ) we ought greatly to rejoyce and give God thanks , that our Churches are delivered out of all those things which displeased God so sore , and filthily defiled his holy house , and his place of prayer . Which last words , the Brethren refer to piping , singing , and playing on Organs . Whereas 't is evident , that passage hath respect especially to that before , where it spake of Images , Idols , Altars , with gross and filthy corrupting the Lords holy Supper , and the Gazeing sights .

Again , It condemneth not all piping , singing , or playing on Organs ; but such as they were wont to have ; which was both superstitious for kind , and too much for quantity . Matth. 6. He that forbad us to pray as the Heathen , either for babling or length ; did not forbid us to pray soberly , and upon just occasion largely .

Thirdly , If you take all in concreto and together , then singing is also condemned by the Homily , for it is ranked with piping and Organs . Therefore it must be understood with the former restriction , such singing as was then ; and so such piping , such organing ; namely , such as took up so much time , and was fitted more to please the fancy , than for godly delight , and spiritual excitation of the affection , and edification .

Lastly , The Composers of these Homilies were Bishops , the Homil. were approved by Bishops , and by Princes and Parliaments ; who had Organs and singing in their Chappels and Cathedrals , besides the Royal Chappel . And therefore cannot be understood to condemn that thing in Doctrine , which themselves did allow in practise ; unless we should compare them to him * * Deletum in Autographo , repositum ab operis . , who having an Altar in his Chappel , yet wrote strenuously for The holy Table , Name , and Thing . This detorting therefore of mens words against their scope and meaning , by the Brethren , savours of their folly , who , as he speaks , Job 13.7 . will lie for God ; which he as little owns , as stands in need of .

To the last , The Bishops omitting the Pastoral Staff , which by the 2 Edw. 6. he is enjoyned to have in his hand , or to have it born by his Chaplain . First , the Common-prayer in the Rubrick referrs to that Act of 2 Edw. 6. onely in respect of ornaments to be used in the time of the Communion , Rubrick before the Confession of sins . and other times of his Ministration ; not to other things or times as this , which is an ornament to themselves , which for humility's sake they have omitted , and to avoid ostentation ; but this is no example for othe●s to neglect the things that concern the more immediate worship of God . In the former things , the Law gives it as a priviledge ; in these , it puts it on as an obligation . A Knight shall wear his Spurs and Sword ; that is , he may : but , He shall serve the King in his Wars ; that is , he must . I shall end this discourse with that which Austin ended his , de Ritib . Ecclesiae , concerning the Ceremonies of the Church : Ep. 119. Januar . cap. ult. Sic itaque adhibeatur scientia , tanquam machina quaedam , per quam structura charitatis assurgat , quae maneat in aeternum , etiam cùm scientia destruetur ; quae ad finem charitatis adhibita , multum est utilis , per se autem ipsam , sine tali sine , non modo superflua , sed etiam pernitiosa probata est . Let us therefore so make use of knowledge , as we would do of an Engine , by which the building of Charity may be raised , which abideth for ever , even when Knowledge shall be destroyed . Which knowledge , when it is applyed to charity , is very useful ; that of it self , without such an end and use , is not onely found to be a supersluous , but even a pernitious matter . Saith this Father . I add , Vade tu , & fac similiter . And thus we have found mighty and vehement informations , K. James Proclamation for the uniformity of Com. prayer . supported with so weak and ssender proof , as it appeareth unto Us and Our Councel , that there was no cause , why any change at all should be made , in that which was most impugned , the Book of Common-prayer , neither in the Doctrine which appeared to be sincere ; neither in the Forms and Rites , which were justified out of the practice of the Primitive Church , saith King James . I conclude with an Admonition , an earnest Suit , 1. An Admonition . and an humble Supplication . My Admonition is to all , first , that they beware , lest this * * Let not every wanton Wit be permitted to bring what fancies he list into the Pulpit , &c. Dr. Ushers Serm. before the Commons , Feb. 18. 1620. pag. 6. Exod. 32. Amos 8.11 . wantonness , arising from spiritual fulness , as it is in the bodily , ( They ate , and drank , and then rose up to play ) be not punished with a famine ; not of bread and water , but of hearing the Word of God , ( either in the letter , or in the saving power of it ) and of enjoying his holy Worship . Next , That they would apply to this , in its proportion , what one of the learned Professors of Tigur hath concerning the Scripture , on an occasion of the curiosities of some about that : Quis enim alius in Scripturis praeter Dei cognitionem fidem & vitae nostrae officium , scopus nobis esse vel possit vel debeat , non video ; * * R. Gualter presat . in 3. Tom. operum Zuinglii . VVhat things we are to aim at in reading of Scripture . More then the knowledge of God , Faith , and the duties of our life ; what other end we should aim at in Scripture ( I say , or in a confession of faith , and form of Worship ) I see not . Now these , by the Articles and Liturgy as they are , that we have as plentifully enjoyed as any other Church , is acknowledged by other Churches , as shall appear , and is on all hands owned . My earnnest suit is unto these Brethren , 2. A Suit . Isa. that now labour of this Book , that they would not travell to bring forth but wind . That they would consider the water is now troubled on both sides , the penny in the bottom will not be seen . That in paring of the nails too near , there is peril of cutting of the flesh . And that if any thing , in it self considered , may need amendment , yet as in some diseases , at least in some remedies , Medicina est morbo pejor : The medicine worse than the malady . Plutarch . de sanitat , inenda non procul à fine . According to that of the Philosopher : Longissimè a recta ratione absunt , qui ejiciendorum è corpore redundantium humorum causa , qui familiares corpori sunt & consueti , in corpus inficiunt coccos Gnidios , scammoniam , aliaque medicamenta a temperie corporis aliena , & saeva : Accustomed humors , though not so good , in the body , are yet better grapled with then scammony . 3. An humble Supplication unto Authority . Isa. 49. Revel. 12. My humble supplication is to those who are in power , ( if so be that this voice shall by any eccho ascend their ears ) That they would be , as 't is promised , nursing fathers unto this child-birth of the Church . That they would be as a wall to 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 ●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 of that Church : challenging them all , John 8.46 . exp . if they could tax him of sin , that is , of failing in any duty that he owed to the Church , as well as other things , which they would have readily done , had he failed . We have , besides this , his Precepts and Directions in this very case ; That , namely , where the peril is , Mat. 13.37 , &c. that the Corn should be plucked up , it is his will that the tares should rather be suffered to grow until the Harvest , which himself expounds to be at the end of the World ; which place is , with more mirth , Apolog. cap. 12. p. m. 90. than either strength or modesty , derided by Mr. Robinson , in his Defence of Separation : Object . 1 For although it be said , The field is the World , yet it is onely the World where the Gospel is published ; Resp. and where the Corn and Cocle grow together , as those that are generated by the Word ; Vers. 47. as evidently appears by the Parable of the Draw-net , which is said expressy to gather both good and bad ; and that the Separation should be made at the end of the World . Again , when he saith , That that Particle , Suffer them to grow till the Harvest , Object . 2 is not repeated in the expounding of that Parable of the Tares by our Saviour ; Resp. it is answered , That it is impliedly repeated and expounded , in that he saith , The Harvest is the end of the World ; having said before , that the Tares ( if the Wheat be in peril by their plucking up ) should be suffered till then ; there was therefore no necessity of repeating that Particle . Object . 3 That he saith , The Text it self , and Reason sheweth , that he speaketh not of Excommunication , but of final rooting out unto perdition ; Resp. This is begged , not proved , nor can be granted : For it is a general expression , and may include all cutting off , in such case , either in this World , or at the end of it . Lastly , whereas he saith , Object . 4 Though that should be granted , yet the very Constitution of our Assemblies ( which he makes the ground of all others the corruptions in them ) being naught , Resp. because the Members were constrained by Laws , whether they were good or bad , willing or nilling , to embrace the Gospel ; and that therefore this Parable is not applicable to them .

SECT. II. Causes constitutive of the Church of England .

WE reply , That whereas unto the constitution of any thing in its proper Being , there is required onely two things ; first , right matter ; and secondly , the due form : And the matter of the Church being , indeed , as he cryeth , A holy people , Rom. Corinth . Galat. and sanctified in Christ Jesus ; as by the Titles and Directions of the Apostolical Epistles , and otherwise , doth appear : The Form also being a profession of repentance and faith ( or the Covenant of Grace in Christ Jesus owned ) and an association thereby in the Society of Saints : Robins . ubi supra , p. 81. The Church of England will appear a sound Church in both , and not to be separated from . First , 1. Matter of the Church of England . for the matter of the Church , A holy people , and sanctified in Christ Jesus , or visible Saints : We must here premise a twofold distinction ; First , of the Church , which is either mystical or visible ; then of Saints , which are either real or appearing . Now the matter of these Churches are correspondent to the nature of them : The members of the Church mystical are real Saints onely ; the members of the visible are Saints visible . Now a person visible in any profession , A visible Professor . is he who understandeth the general grounds of it , owneth them , and acteth accordingly , nor doth any thing whereby the main of that Profession is overthrown . Now the people of the Church of England do generally know the grounds of the Faith expressed in the Creed , and expounded in the Catechism , which the Church appoints to be taught to all before they come to the Communion , and to be professed by them . Next , they own this Profession . And they , neither in opinion nor practice , do that which necessarily overturneth this Profession generally , though in many things they ( and we , as Saint James speaks ) offend all . James 3. And this Principle is owned by other Reformed Churches : Epist. 284. pag. 322. edit. 2. The Church of Geneva , and Calvin among them , doth acknowledge , That forasmuch as men remain in the visible Church , till they utterly renounce the Profession of Christianity , Church of Geneva's Judgement in this point . we may not deny unto Infants their right , by withholding from them the publick sign of holy Baptism , if they be born where the outward acknowledgement of Christianity is not clean gone and extinguished . [ Vbicunque non prorsus intereidit , vel extincta fuit Christianismi professio , fraudantur jure suo Infantes , si à communi symbolo arcentur . ] And this also is acknowledged in practice , even by the Belgick Churches , Apol. cap. 12. Belgick Christian Church Judgement also . ( which Mr. Robinson so predicates for the liberty they have ; ) for they also Baptize the Infants of all ; which surely they could not do , if they judged not their Parents matter of the visible Church , and Saints by calling , in respect of their outward profession . The general Profession of a Jew , though he should do some things contrary , and of a Turk , and the partaking of those signs and symbols , which are notes of that Profession , doth constitute them such . Our people therefore , owning the Christian Faith , and partaking of the Ordinances , and living visibly under them , and not living so as if they did beleeve nothing of their profession , though failing much , doth constitute them visible Saints , and the matter of a Church . If any be very exorbitant , the Discipline of the Church , and the Laws of the Nation , which are a part of christian Discipline , are to reform him .

2. Form of the Church of England constitutive . Next for the Form ; The profession of Faith and Repentance , and formal covenanting . We are here to note , That there is a formal and a virtual Covenanting , or rather a Covenanting immediately in our own person , or by a Deputy ( as in Law a man may answer by his Attorney ; ) So all the Churches of England do formally make Profession of their Faith and Repentance , and enter into Covenant at their Baptism ; and do personally repeat it themselves in the rendering account of their Catechism at confirmation , and before the Lords Supper , which is the express Injunction of the Church ; Rubrick after Confirmation . if it be neglected , this is not to be imputed to the Church ; though indeed , for substance , it is not neglected , neither are any usually admitted to the Holy Communion , but such as give an account of their faith , and are not scandalous in their lives .

As for the Objection , That they were forced to this Object . 1 by the Law at the Reformation : We are to consider ; ibid. Answ. 1 First , Forcing to Religion . That Christianity was received voluntarily in this Nation soon after the publishing of the Gospel in the Apostles times , as may be seen in Tertullian , and others of the Ancients ; And that Popery was rather as a scab , or disease , that came upon it long after ; as may be seen by the Writers on our sides : particularly in the learned Defence of the Apology of the Church of England by Bishop Jewel ; and in Doctor James Vssher , Archbishop of Armagh , his Succession of the Churches , his Religion of the ancient British , his Answer to the Jesuite , and other Writers . Secondly , We must note , Answ. 2 That even the Church of England , whilest Popish , yet held the Articles of the Faith , and so the substance of Christianity , though much obscured , and countervened by other Doctrines ; they were also baptized , and did partake of the Body of Christ in the Sacrament , and therefore were Christians ; not nothing in Religion , nor yet Heathens , or Jews , or Turks , and therefore in some respect right matter , as we heard before . Now the Reformation and the Laws then were not to constrain them to a positive Confession or Profession of Christianity ( which constitutes the matter of the visible Church , Note . as we saw above ) but to reject those Doctrines and Corruptions that had obscured it : it was rather a restraint , then a constraint . Now for the forcing those who own a Profession to perform their Duty in it , as to come to Sacraments , &c. this is not a forcing men to be of a Religion , but to answer the Profession of it . Thirdly , Grant it were so , they had at first been Answ. 3 forced ; yet being now under no force , they still own it ; why might not that force occasion true conversion , as it did in the Gibeonites ? Josh. 9. and did in many of the Ancient Separatists , Aug. Epist. 48. ab initio . the Donatists , in Saint Austins time . Nam de multorum jam correctione gaudemus , qui tam veraciter Unitatem Catholicam tenent atque defendunt , & à pristino errore se liberatos esse laetantur , ut eos cum magna gratulatione miremur : qui tamen nescio quâ vi consuetudinis nullo modo mutari in meliùs cogitarent , nisi hoc terrore perculsi , solicitam mentem ad considerationem veritatis intenderent , ne forte non pro justitia , sed pro perversitate & praesumptione hominum ipsas temporales molestias , infructuosâ & vanâ tolerantia paterentur , & apud Deum postea non invenirent nisi debitas poenas impiorum , qui ejus tam lenem admonitionem , & paterna ftagella contempserint . That is , We do already rejoyce in the correction of many , who holding now Truth and Unity with the Church , are glad that they are delivered from their former Error ; who , by reason of custom , would never have thought of changing , unless being terrified by their sufferings , did begin to bend their minds to the consideration of Truth , lest they should both suffer here these afflictions fruitlesly , and afterward finde with God the punishment of wicked men , because they did despise his gentle correction by the hand of the civil power . Thus he .

Object . 2 Touching that other Objection , That there is no distinction between the Civil and Ecclesiastical Bands ; Civil and Ecclesiastical Bands . Robins . Apol. cap. 12. p 81 , 82. but those that are in a Parish , they are all of the Church , and have right to Ordinances , yea , and compelled thereunto : And no formal Covenant to constitute them Members of such a particular Church or Parish . It is answered , That where a whole Nation is of the same Religion , as was the Jewish of old , and , by the mercy of God , many others have been , and are , of which number our own , there needs no other Formality to make a Christian a Member of this and that particular Body , but their accepting him among them , and his practising of communion with them in the Ordinances and Worship of God . A free-man of the Nation may inhabit any any where without a new Formality , and enjoy the liberties of a Subject : So he that is a member of the National Church . The distinction of Parishes being by publick Order , both Ecclesiastical and Civil , for the preservation of mens civil Rights ; And the better conveniency of Edification ; And the preservation of Peace and Concord in both . And he which shall contemptuously violate such Distinctions , and refuse communion in the Parochial Church wherein he lives , the Word and Sacraments being rightly therein administred , cannot avoyd the crime of a Perturber of the Peace in Church and Commonwealth ; and as liable unto punishment , as he that makes a Hedge upon a Common , which is both disorderly and injurious .

SECT. III. Apostolical Christian Church vitiated , but no Separation .

NExt come we to the Apostolical Christian Church , wherein the Doctrine was more vitiated than in ours ( till this late Apostacy since the War ) the Worship defiled , Manners corrupted , Discipline neglected , and Tyranny by the Governors of the Church exercised ; And no Separation that we hear of .

1. Touching Doctrine . 1. In Doctrine . In what Parish of ours is the Resurrection of the dead denyed , as was by many in the Church of Corinth ? In what Parishes of ours is the Doctrine of Justification by the Works of the Law maintained generally , as in the Churches of Galatia ?

Then for Worship : 2. Worship . 1 Cor. 10. Do ours partake of the Lords Table , and the Table of Devils ? as did many among the Corinthians . Are our Assemblies so confused as theirs were ? so far , 1 Cor. 14. that one might have thought them mad , as the Apostle saith . Do ours come to the Communion drunk ; 1 Cor. 11. And are so malicious one against another , that they will eat the Lords Supper together , as at Corinth ?

3. Manners . Next , for Manners and life . Have we worse than Incest , Fornication , Covetousness , Malice , Contentions , 2 Cor. 12.21 . unrepented of , as was in the Church of Corinth ? And biting and devouring one another , exercising the works of the flesh ? Gal. 5. and Chap. 6. Rev. 2. and Chap. 3.4 . Defrauding the Minister of his due , as in the Churches of Galatia ? Permitting of Idolaters , boasting of Gifts ? being neither hot nor cold , as it was in the Asian Churches ?

4. Discipline . As touching Neglect of Discipline . First , In the Apostles own Company : The Ministers that should exercise Discipline , Philip. 2. they all sought their own , and none the things of Jesus Christ . And the grossest vices winked at , and fomented , as we saw before in the Church of Corinth : 1 Cor. 5. And should have been so still , had not the Apostle been living , and exciting them to their Duty .

5. Government . Lastly , Concerning Tyranny . We see what oppression the false Apostles used : Ye suffer ( saith the Apostle ) if a man take of you , 2 Cor. 11.10 if a man bring you into bondage , if a man devour you , if a man exalt himself , if a man smite you on the face . By which words he toucheth the Tyranny , though out of malice , against the Apostle , willingly submitted unto by the Church of Corinth . And we know that Diotrephes exercised his Government with such insolency , that he cast out whom he would , 3 Epist. John vers. 9 ● Cor. 11. admitted whom he would , opposed the Apostle John himself ; yet no news of Separation . And all this , which much excuseth our Churches , even whilest the Church was as it were a Virgin , and newly espoused to Christ ; and in the midst of company , viz. the Heathen : and under the Rod of Persecution ; and the Apostle yet living : what Degeneration followed , we know : And yet those that then separated are noted with the highest characters of Heresie and Sedition that can be ; which leads me to the next , the primitive Churches .

SECT. IV. The Primitive Churches .

TOuching which , I shall produce onely a witness or two : whereof the first shall be Cyprian , a man of rare sanctity , who preserved the integrity of his conscience with the loss of his life ; yet a severe enemy to Separation .

First , He acknowledgeth the corrupt mixtures of the Churches of his time and place , and acknowledgeth the just hand of God in the Persecutions of those times for it . His words are : Studebant augendo patrimonio singuli , Cypr. Serm. de lapsis 5. prope ab initio . & obliti quid credentes , aut sub Apostolis antefecissent , aut semper facere deberent , insatiabili cupiditatis ardore ampliandis facultatibus incubabant : non in sacerdotibus religio devota , non in ministeriis fides integra , non in operibus misericordia , non in moribus disciplina : Corrupta barba in viris , in foeminis formafucata : adulterati post Dei manus oculi , capilli mendacio colorati : ad decipienda corda simplicium callidae fraudes , circumveniendis fratribus subdolae voluntates : Jungere cum infidel bus vinculum matrimonii , prostituere cum gentilibus membra Christi : Non jurare tantum temere , sed ad hoc etiam pejerare : Praepositos superbo tumore contemnere , venenato sibi ore maledicere : odiis pertinacibus invicem dissidere : Episcopi plurimi , quos & ornamento esse oportet caeteris & exemplo , divina procuratione contemptâ , procuratores rerum seculorum fieri ; derelictâ cathedrâ , plebe desertâ , per alienas provincias oberrantes , negotiationis quaestuosae nundinas aucupari : Esurientibus in Ecclesia fratribus habere argentum largiter , velle fundos insidiosis fraudibus rapere , usuris multiplicantibus foenus augere . Quid non perpeti tales pro peccatis ejusmodi mereremur ? 1. The state of the primitive Church before Persecution in Cyprians time . That is , Every one set their minds to increase their means ; and forgetting what Beleevers either did in the Apostles times , or should do at all times , they felt themselves , with an incredible thirst of covetousness , to increase their estates . No serious Religion in the Ministers , no faithfulness in discharge of their places ; no Mercy in Works , no Discipline in Manners . Men [ through pride ] new-fangled their beards : Among the women the face was painted : Their eye-brows , after God had done his work , adulterated with colours . Crafty plots devised to deceive men in bargaining , that meant plainly : Cunning shifts to circumvent their brethren . The marriage bond entred into with Infidels , and the Members of Christ prostituted unto the Heathen : Not only was there swearing rashly , but moreover forswearing . The Governors with swelling pride contemned , and with a venomed tongue reviled . The Bishops and Ministers , who should be both an ornament to the rest , and an example , they , neglecting their Spiritual Work , their Seats , their People , flew up and down the Countreys , to Fairs and Markets , for Gains sake . When the Brethren were empty with poverty , and hungry , they would have full Bags ; they studied to catch , by fraud and force , Lands and Livings : Use upon Use , to increase their Principal . We that were such , for such Sins what did we not deserve ? Thus far he , as to the first point of corruptions in the Church .

2. B●● no Se●●●●n 2. Next , for his distance from Separation , notwithstanding all this . Various are the Allegations that might be brought out of him : I shall mention one or two . Si videntur in Ecclesia esse zizania , non tamen impediri debet aut fides aut charitas nostra , 〈◊〉 p●t 3. 〈◊〉 . ut quoniam zizania esse in Ecclesia cernimus , ipsi de Ecclesia recedamus : nobis imò laborandum est u● frumentum esse possimus , &c. i. e. It should not hurt our Faith and Charity that we see Tares in the Church , so as that we should depart from the Church ; but we must labour that we our selves be Wheat . Again , elsewhere : Quantus arrogantiae tumor est , ●●b . 4. Ep. ● . p●●pe sinem . quanta humilitatis & lenitatis oblivio , àrrogantiae suae quanta jactatio , ut quis aut audeat , aut facere posse se credat , quod nec Apostolis concessit Dominus , ut zizania à frumento putet se posse discernere , aut quasi ipsi paleam ferre & aream purgare concessum sit , paleas à tritico conetur separare : cum que Apostolus dicat ; In domo autem magnâ , non solum vasa aurea sunt & argentea , sed & lignea & fictiliae , aurea & argo●tea vasa videatur eligere , lignea verò & fictilia conterere , abjicere : Cùm non nisi die Domini vasa lignea divini ardoris incendio concrementur ; & sictilia ab eo , cui data est ferrea virga , frangantur . That is ; How great a swelling of pride is it , how great forgetfulness of humility and gentleness , how great a boasting of their arrogancy , that any man should dare , or beleeve that he can do that , which was not granted , no not to the Apostles , to do ! namely , That a man should think that he is able to separate the Tares from the Wheat ; or as if it were given to him to carry out the chaff , and to purge the Lords floor , and so endeavor to separate the chaff from the wheat : And whereas the Apostle saith , But in a great house there are not onely Vessels of Gold and of Silver , 2 Tim. 2. but also of Wood and of Clay ; he would seem to select the golden and silver ones , but to contemn and cast away the wooden ones , and those of clay ; whereas those of wood are not to be burnt , but in the Day of the Lord , by the flame of divine scorching ; and those of clay to be broken by him , to whom is given a Rod of Iron . Thus far Cyprian .

The other witness ( both to the mixtures of Church Assemblies , and to the opposition of Separation notwithstanding ) it is Saint Austin : who , as he wrote whole Volumes on this Argument ; so , for the first , 1. Corruptions of the Church in S. Austins time . Epist. 64. namely , the Corruptions of the Members of the Church , we have him often among the rest . In an Epistle unto Aurelius , where he thus writeth : Multas carnales foeditates & aegritudines , quas Africana Ecclesia in multis patitur , in paucis gemit , consiliorum gravitate & tua possit sanare . i. e. We hope , that by grave counsel , and specially yours ( speaking to Aurelius Bishop of Carthage ) God may heal the many carnal defilements and ( spiritual ) sicknesses , which the Church of Africa ( note , a National Church A National Church . ) labours of in many , but bewails in few . Again , a little after : Comessationes & ebrietates ita concessae & licite putantur , ut in honorem etiam beatissimorum Martyrum , non solum per dies solennes , quod ipsum quis non lugendum videa● , qui hec non carnis oculis inspicit , sed quotidie celebrentur . That is ; Rioting and Drunkenness is accounted so allowable and lawful , that it is solemnly committed in honour of the blessed Martyrs , and that not onely on their Festival Days ( which yet who can see with spiritual eye , and not bewail ? ) but even every day also . Again , in the same place : Tanta pestilentia est hujus mali , ut sanari prorsus , quantum mihi videtur , nisi Concilii authoritate , non possit . i. e. So spreading is this plague , that absolutely to heal it , cannot , in my opinion , be done , without the Authority of a Council . This of Drunkenness .

Next , for Contentions and Deceits : in the same Letter he adds ; De contentione autem & dolo , quid me attine● dicere ? quando ista vitia non in plebe , sed in nostro numero graviora sunt ? Horum autem morborum mater superbia est , & humanae laudis aviditas , qua etiam hypocrisin saepe ge●erat . That is ; What should I speak of Contention and Deceitfulness ? seeing these vices are more notorious in our Order ? Now the root of these diseases is Pride , and thirst after humane applause , which oftentimes doth breed and beget Hypocrisie . Thus he , of the vitiousness of Church-members .

● . ●et no S●para●ion Now touching his vehemency against Separation notwithstanding , all those Writings of his against the Donatists might be alledged . But the third Book against Parmenian , touching this point , one of our first and great Reformers saith ( Is locus hac maxima tempestate nobis singulari diligentiá legendus & perpendendus fuerit . 〈…〉 Ma● 〈◊〉 i. e. ) ●●s a place that should especially in these times , be read with diligence , and considered . And Calvin , alledging a passage out of that Book to this purpose , introduceth it with a ( bene ergo & prudenter Augustinus ) ' well and wisely spake Saint Austin ; Instit. lib. 4. c. 1. 5. 16. and then citeth a Plea very pertinent to our purpose . Aug. contr. Parmen. lib 3. cap. 1. à principio . Cum omnis pia ratio , & modus Ecclesiasticae disciplinae , unitatem spiritus in vinculo pacis maximè debeat intueri : quod Apostolus sufferendo invicem praecipit custodiri , & quo non custodito , medicinae vindicta non tantum superflua , sed etiam pernitiosa , & propterea nec medicina esse convincitur . Illi filii mali , qui non odio iniquitatum alienarum , sed studio contentionum suorum , infirmas plebes jactantia sui nominis irretitas , vel totas trahere , vel certè dividere affectant , superbia tumidi , pervicacia vaesani , calumniis insidiosi , seditionibus turbulenti , ne luce veritatis carere ostendautur , umbram rigidae severitatis obtendunt , & quo in scripturis sanctis , salvâ dilectionis sinceritate , & custodita pacis unitate , ad corrigenda fraterna vitia moderatiore curatione fieri praecepta sunt ; ad sacrilegium schismatis , & occasionem praecisionis usurpant . That is ; All just measure of Ecclesiastical Discipline ought especially to have respect unto the Unity of the Spirit in the bond of Peace : which the Apostle directs us to preserve by mutual suffering one another : And which bond of peace not being kept , the medicine of Discipline is not onely supersluous , but pernicious , and therefore no medicine at all . These sons of Belial , which not so much out of hatred of other mens sins , as out of love to their own contentions , having intangled the innocent multitude with their vaunting and vain-glorious names , endeavor to draw them wholly , or to divide them : Men swoln with pride , mad in stubbornness , laying wait by slanders , turbulent in Seditions ( O England ! ) lest they should be proved to want the light of Truth , they hold forth the shadow of Severity and Discipline : And those things which are commanded in the Scripture , saving Charity and Unity , for the moderate Reformation of our Brethrens failings , those things they abuse to sacrilegious and prophane Schism , and to occasion of Separation . Thus that place . And afterwards he adds ( which was noted above ) Et revera si contagio peccandi multitudinem invaserit , C●p. 2. divinae disciplinae severa misericordia necessaria est : nam consilia separationis & inania sunt , & pernitiosa , atque sacrilega ; quia & impia & superba sunt , & plus perturbant infirmos bonos , quàm corrigunt animosos malos . i. e. And truly if the contagion of sin have invaded the multitude , the severe mercy of Gods correction is necessary ; but the fancy of remedying it by separating is vain and pernicious , yea , sacrilegious and prophane ; because it is a wicked and proud conception , and doth more disturb the weak that are good , then correct the stubborn that are naught . And a little after concludes ( as we heard above ) Misericorditer igitur corripiat homo quod potest ; quod autem non potest , patienter ferat ; & cum dilectione gemat atque lugeat , donec aut ille desuper aut emendet aut corrigat ; aut usque ad messem differat eradicare ziza●ia , & paleam ventilare . i. e. Let a man therefore correct gently what he may ; and what he cannot , let him bear , and with love bewail and lament , until God from above shall either amend it , or rebuke it ; or else defer till the Harvest , to pluck up the Tares , and to purge away the Chaff . Thus far he , touching the second particular , namely , Separation . And so I have done with the Testimony of Antiquity .

SECT. V. The Reformed Churches .

I Come now to the Reformed Churches ; two or three of whose Worthies I shall produce as witnesses in this Cause : whereof the first shall be the last and latest , one unto whom this Nation is much obliged for his Dedication of both those Parts of his accurate and useful Labours for the Defence of the Trinity of Persons in the Unity of the Godhead ; Zanch. de Trib. Eloh . in Epist. deel . utrique parti . Epist. ded. ad comit . Be●fo d. part. 2. praefix. And for his wholesom Admonition to us , to take heed of the Socinian Leaven , in questioning the Godhead of Christ , or of the Holy Ghost : And specially for his Observation , viz. That the Eastern Churches were never over-run by the Turk , till they were first over-run with Arianism . He , Lib. de divort . 2. in sine . I say , in the close of all his Works , and as it were a sacred seal , leaves us this Aphorism : Quamplurimos esse minime negamus , qui hac tantùm de causa inter fratres censeantur , quòd eandem Christi puram religionem nobiscum profiteantur : cum alioqui nihil minus revera sint quàm fratres , propter innumerabilia quibus scatent , vitia . i. e. We do not deny , saith he , but that there are very many , that for this cause onely are counted brethren , because they profess the same pure Religion with us ; whereas otherwise , they are indeed nothing less than brethren , by reason of the innumerable vices wherewith they swarm . Thus he . It is then the Profession of the true Faith that makes a Brother ; from whom then , till ejected from and by the Church , we may not , in matters of Religion and Worship withdraw and separate , although in private converse we may ; because , as Austin notes , this may be done without danger of Schism , but that cannot . Nam in domibus suis quique boni fideles ita disciplinam suorum moderantur , Aug. contr. Parmen. l. 3. cap. 2. & regunt , ut ibi quoque obtemperent Apostoli praecipienti , cum ejusmodi nec cibum simul sumere : sed non tam facilè malorum multitudo , non potest à bonorum commixtione separari . i. e. For in their houses all the Faithful do so order the government of those that belong unto them , that they obey the Apostles Precept , commanding , with such a one no not to eat ; but not so easily a multitude of bad men are separated from the mixture with the good , ( as , to wit , a bad member of a family may . )

The next shall be Calvin , whom some would make a Patron in their way of separating ; he discoursing of this point , among other vehement expressions , hath this : Instit. lib. 4. cap. 1. s . 9. Vbi reverenter auditur Evangelii praedicatio , neque sacramenta negliguntur , illic pro eo tempore neque fallax neque ambigua Ecclesiae apparet facies ; cujus vel authoritatem spernere , vel monita respuere , vel consiliis refragari , vel castigationes ludere , nemini impunè licet , multo minus ab ea deficere , ac ejus abrumpere unitatem , &c. i. e. A true Church . Wheresoever the preaching of the Gospel is reverently heard , and the Sacraments are not neglected , there , for that time , there appears neither a deceitful nor a doubtful face of a Church ; whose authority they that despise , or contemn its counsels , or reject its advice , or make sport with its chastenings , they shall never escape unpunished , much less if they fall off from it , and rend the Unity of it . And afterward : Sect. 16. Quanquam autem ex inconsiderato justitiae zelo , haec tentatio bonis etiam interdum oboritur : hoc tamen recipiemus , nimiam morositatem ex superbia magis & factu , falfâque sanctitatis opinione , quàm ex vera sanctitate , veroque ejus studio nasci . The Cause of separation . That is ; Although this temptation doth arise sometimes even in good men , by an inconsiderate zeal of Righteousness ; yet this we shall finde , That too much strictness doth grow rather of pride and height , and a false opinion of Holiness , than of true Holiness , or a true zeal for it . Thus he . And he doth in that Chapter , Sect. 14 , 15 , 17 , 18 , 19. by examples , not onely of the Church of the Jews , and in the time of our Saviour Christ , but also in the Apostolical Churches , demonstrate , That greater Vices in Manners , and fouler Errors in Doctrine , to have been tolerated , than are in those Churches that Separation is now made from . And adds this memorable Note , viz. Quondam autem sacrum unitatis vinculum solvunt , nemo justani impii hujus divortii poenam effugit , quin se pestiferis erroribus , ac teterrimis deliriis fascinet . The punishment of separation . i. e. But because they dissolve the sacred bond of Unity , no man shall escape this just punishment , That he shall intoxicate himself with most pestilent Errors , and most pernicious fancies . Thus he . The truth whereof with horror we see at this day in the Anabaptists and Quakers , who first began with Separation . But the whole discourse in that Chapter is well worth the serious perusal .

The last Witness from these Churches , shall be his , Vide Sleid in . lib. 15. Ad Ann. 1543. unto whom , as the Forreign , so our own Church ows much of its Reformation : As , besides his other Writings , appears in that excellent Liturgy of the Church of Colen , composed by him , Melancthon and Pistemus , ( of which before . ) As also in his censure of our own Common Prayer Book : he , as I said , Bucer . Script . Anglic. in his Commentary on Zephany , Chap. 3. ( it is at the end of his Exposition on the Evangelists and the Psalms ) hath a vivide , practical , and experimental Discourse most effectual to this purpose , part whereof is as followeth : Indubiè haud temerè factum est , Bucer . in Zeph. 3.15 . &c. ut nullum ferè pietatis exemplum scriptura paulo magnificentius praedicet , in quo non , uno Christo excepto , simul insignem lapsum notavit : Quàm foede lapsus fuit , Aaron , David , Petrus ? sed ne Moses quidem perpetuo stetit , aut quisquam sanctorum alius : Vult enim Deus & ex suorum infirmitate , bonitatis suae gloriam illustrare . Equidem al quot novi , qui proximo sexennio , quo Evangelium Christi mundus iterum coepit persequi , pro Christo mortem fortissime oppetierunt , in quibus paulo ante vitam severiorem nemo non desiderabat : ita tamen corda eorum timor Dei possederat , ut licet plus nimio carni per omnem fere vitam indulsissent , ubi eo ventum fuit , ut vel negandus illis Christus erat , vel semeltota caro igni tradenda , alacri vultu & confidenti pectore mortis durissimos cruciatus , vitae admodum lautae , delicataeque , quam eis mundus promittebat , protulerint . That is ; Doubtless it is not without cause , That the Scripture doth not make mention scarce of any great example of piety , Christ onely excepted , who is not noted for some remarkable failing : For how fouly did Aaron , David , and Peter fall ? Yea , Moses himself did not always stand , no nor any other of the Saints : For God will , by the infirmity of his Saints , take occasion to illustrate the glory of his goodness . Truly I have known some within these six last years , wherein the world hath begun again to persecute the Gospel , who have couragiously undergone death for Christ ; in whom , a little before , there was no man but could have wished a more sober life : But the fear of God had so possessed their hearts , that though they had too much indulged the flesh almost all their life ; yet , when it came to that point , that they must either deny Christ , or else deliver the whole flesh to the fire at once , they did , with a chearful countenance , and a confident spirit , prefer the most cruel torments of death before a dainty and delicate life , which the world proffered them . Thus he . And having mentioned others , such who at that time of his writing did undergo most grievous sufferings for the Truth , he adds : Vt enim mulier proba , & mariti sinceriter amans , millies potius moreretur , quàm pudicitiam prostitueret , aut maritum desereret ; & saepe tamen multa admittit , quae scit viro ingrata esse : Sic habent nonnunquam & sanctorum mentes ; à Deo deficere plane non possunt , vereque eum amant pro omnibus ; adhuc tamen violenti adeo sunt in illis carnis affectus , ut juxta nihilominus multa designent , quae noverunt Deo displicere . As , saith he , a faithful woman , and one who truly loves her husband , would rather dye a thousand times , than either prostitute her chastity , or forsake her husband ; and yet oftentimes doth commit such things as she knows are displeasing to her husband : So it is sometimes with the spirits of the Saints ; from God they cannot wholly fall , and him they love above all ; yet notwithstanding , so violent sometimes are the workings of corrupt nature , that they design and do many things which they do know offend Almighty God . Hereupon he gives this Caution : Ne igitur judicium de quoquam praecipitemus , probe animadvertamus , ubi sedem sibi delegerit Spiritus Dei , qui vere illinc abesse nequit , ubi aures sunt verbi Dei patientes ; nam nati ex Diabolo , illud audire haud sustinent . i. e. Let us not therefore rashly judge of any man , but let us well note where the Spirit of God hath chosen his seat , who cannot be really absent from thence , where the ears can endure to hear the Word of God ; for the children of the Devil cannot bear the hearing of it . A main Cause of mis-judging our Brethren , ignorance of the greatest sins . Then he renders the original cause of these mistakes about Church-members , namely , not rightly understanding which are the greatest sins and sinners . Tenet quosdam error peruitiosus , ut sola ista crassa , splendidè vestiri , lautè pasci , perpotare , scortari , opes studiosius colligere , foenerari , & hoc genus alia aversentur . Interim arrogantiam , fastum , fastidium fratrum , languorem circa quaestiones frivolas , factiones , blasphemias contra Dei verbum , Bucer against Pharisees and Quakers . obtrectationes contra Dei ministros : mendaciis credere , & temere credita , tum etiam ex prava suspicione suggesta spargere , & hujus generis alia nonnunquam pro virtutibus habeat ; seque ter sanctissimos arbitrentur , dum Stoico supercilio , caperatâ fronte , obscuratis faciebus obambulant , vilibus vestiuntur , gravibus non verbis , sed tonitruis in omnes mortales detonant ; nihil non perditum & flagitiosum vociferantes . That is ; But some persons are possessed with a certain pernicious Errour ; That , namely , they abominate onely these gross things , To go brave , fare well , to drink , to whore , to get money , to put to use , and the like : But in the mean time , as for arrogancy , insolence , prideful scorn of their Brethren , languishing about frivolous questions ; yea , factions , reproaches of Gods Word , slanders against his Ministers ; giving rash credit to lyes , and when they have precipitately believed them , or else by their own suspicion devised them , to spread them abroad ; these and the like they account for eminent vertues : And reckon themselves Pope-holy , when they walk with a Pharisaical scorn , bent brows , dejected countenances , in a mean garb ; and not so much with grave words , as with thunder-claps , declaim against all men , and cry out , That there is nothing but wickedness and ruine . Now if any man take it ill of our Author that he thus writes , he will give you both a reason , and evidence it by his further experience in both sorts now mentioned . Quod expertus sum , & certa habeo animadversione exploratum , cur non ad Christi gloriam , & fratrum admonitionem tester ? What I have had experience of ( saith he ) and by observation do most certainly know , why should I not testifie to the glory of Christ , and admonition of the Brethren ? Then he adds : Eorum qui tam multi sunt in accusandis fratrum vitiis , quos quaelibet vestis paulo cultior , quaelibet coenula lautior , quilibet sermo hilarior , tantopere offendit , qui perpetuo de excommunicatione quaeritantur , perpaucos adhuc , ne dicam nullos reperi , qui non insigni sui confidentia , intolerabilis fratrum contemptu , & incredibili neglectus sui impatientia , nonnunquam & aliis gravioribus malis laborent , & prope semper peregrinis dogmatis , quae tantum ad schismata & nullam aedificationem conducunt , addicti sint . Jam & HAERESIS opus carnis est , Hypocrites , Opinions , and Separation , worse than prophaneness . & omnibus PERPOTATIONIBUS , SCORTATIONIBUS , ADULTERIIS longe nocentius . As for those ( saith he ) which are so much in accusing the vices of their Brethren , whom every garment that is a little more than ordinary handsom , 1. Men seeming Religious . every entertainment that is somewhat elegant , every word that is a little merry , doth so offend ; and who are always complaining for want of excommunication and discipline ; of such spirits , I have found very few , that I may not say none , who have not laboured , with notable conceit of themselves , intolerable contempt of others , and incredible impatience , if they were neglected , yea , and sometimes of other more gross evils ; but always almost I have found them doting upon heterodox Opinions , which have tended onely to Schism and Divisions , but to no Edification . Now HERESY ( by it he means Opinions and Divisions now mentioned ) is a work of the Flesh , as well as any other , and is more pestilent than all DRINKINGS , WHORINGS , or ADULTERIES , by far . Thus he . And then he giveth you his Observation again of the other : Contra deprehendi inter eos , quos illi propter vitam remissiorem & mundi opes , atque splendorem quendam , ut ethuicos detestantur , quamplurimos qui ut se peccatis obnoxios agnoscunt , ita sentiunt , & de se quam humillime , & de proximis quam benignissime : candido pectore atque aequo judicio in omnes , semper sese deteriores aliis arbitrantes : Christum quoque tanto ardentius amant , quanto se eo medico plus opus habere vident : dumque merita illis crux fuerit impositae , nihil est eis tolerantius , nulli etiam plus pro Domino periclitantur . That is ; On the contrary , amongst those , whom the other , 2. Men seeming loose . by reason of the remissness of life that they have seen in them , and of the worldly wealth and outward splendor , have loathed as Heathens , I have found very many , who , as they do acknowledge themselves to be liable to many sins , so they think most humbly of themselves , and most charitably of others : of candid thoughts , and a friendly opinion touching all men , ever judging themselves worse than others : And they love Christ so much the more earnestly , by how much more they discern they need him to be their Healer : and when the affliction that they have merited hath been laid upon them , nothing could be more patient , none hazard themselves further for the Lord . Thus far he . And after excusing himself , and calling God to witness , that he doth not hereby in the least intend the countenancing of a loose , or discouraging of a strict life ; and praying that God would enable him , and all his people , to more exact Holiness ; he gives account farther of this discourse : Scripsi haec ( novit Dominus ) nullâ aliâ causâ , quam ut monerem fratres , quibus datum est frugalius & severius vivere , atque extrariis morbis esse liberis , primum ut diligenter Satanam observent , ne eos internis interim infestet : & dum sinit externas istas vanitates & delicias fugere , faciat eos internis , atque adeo longe nocentioribus addictos , hoc est sibiipsis placere , & condemnatione aliorum sese oblectare , tum & inaniter in dogmatum novitate deliciari : ex quibus postea aperte simultates & odia , tum factiones & sectae , ac indicibilia Ecclesiae scandala . Deinde ne qualibet labecula offensi , timorem Domini negligant , & apud quoslibet pervestigare . I have written these things ( saith he ) the Lord knows , These things not written to reproach Religion . for no other cause , but that I might admonish my Brethren , to whom it is given to live more frugally and strictly , and to be free from outward vices ; First , That they diligently observe the Adversary , lest he infect them with inward ones : And whilest he suffers them to fly from these outward vanities and delicacies , he make them addicted unto inward , and so far more dangerous evils ; that is , to please themselves , and to delight themselves in condemning others , and then to be wanton in novelty of Opinions ; from whence afterwards do break forth open malignities and hatred , then Sects and Factions , and unspeakable scandals in the Church . Next , that they be not offended with every small fault , and so neglect to enquire for the fear of God , even amongst any sort of men , he goes on : Non paucis hodie cum damnato illo Pharisaeo , justificaetos publicanos , horrendo supercilio rejiciunt , tantum quod eos vident , cum externis quibusdam morbis conflictari . You shall see ( saith he ) not a few , who , as the condemned Pharisee , do , with an horrid and supercilious pride , despise the justified Publicans , onely because they see them conflict with certain outward vices . He concludes : Postremo , ne ob Ecclesiae infirmitatem , quae in omnibus ( proh dolor ) nimia est , dona Dei exhibita nobis , parum aestiment ; eoque & ingrati erga Deum , & studio emendandi quae jure offendunt , tardiores reddantur . Lastly , ( I have written this to admonish ) left men should , because of the weakness of the Church , which ( alass ) is too much in all , little esteem the gifts of God bestowed on us ; and so become both ingrateful towards God , and more unfit and slow to remedy what is indeed offensive . Longè quoque satius foret , centum hoedos pro ovibus habere , & monendo eos operam ludere , quàm unicam oviculam , pro qua Christus mortuus est , ob peccatorum inquinamenta , in errore negligere , nedum Satanae adjudicare . For it were better ( saith he ) to count an hundred Goats for Sheep , and lose our time in the admonishing of them , than for the defilements of sin , to leave in its errour the poorest Sheep of Christ , much less adjudge it over unto Satan . Ne quenquam filiorum Dei quantumvis pusillum , contemnamus unquam , sed omnia nostra intentissimo studio & diligentia ad instaurationem sanctorum , maxime vero eorum quos infirmiores aliis videmus , instituamus , sic referemus Christum servatorem nostrum , qui erga eos , qui deterrimis morbibus laborabant , praecipuâ semper benignitate & sedulitate medicum sese exhibuit : Sic gratificabimur unice patri nostro coelesti , qui nullâ re aliâ , nos se imitari aeque postulat , atque miserecordia & benignitate . Illi sit gloria in secula . Amen . Let us not at any time despise any of the children of God ( saith he ) although they be never so feeble , but let us improve all our endeavour , with most earnest study and diligence , to the building up of the Saints , especially those whom we observe to be more weak than others : So shall we represent our Saviour Christ ; who , in a special degree of kindness and industry , shewed himself a Physician to those who laboured of the most loathsom diseases : So shall we also in a singular measure gratifie our heavenly Father , who doth require our imitation in nothing so much , as in mercy and benignity . To him be glory for ever . Amen . Which is his close , and ( as to this particular ) shall be also mine .

I come now to the last Evidence , touching the Matter and Members of the Church Assemblies of England ; viz. to evince , 7. Arguments , Experiences and Effects . That they are such as ought not to be separated from ; taken from our own experience , testified even by those of forreign , both Habitation and Discipline , relating both to our Ministers and People . They say , Praesat . Annot. ●●●d● . Dieu in V. T. praefix. our Divines , as to the practical Exposition of Scripture , do ( palmam caeteris praeripere ) bear away the Garland from others . And for our People , That they are ( florentissimae Ecclesiae ) most flourishing Churches , is testified , Letters of the Princess of Turenne , and some Ministers , testifying his Maj●sties constancy in Religion . Lo●d . 1660. after many other of former date , now newly by certain of the French , both Princes and Ministers , in their Letters to some of note in London , of both ranks . And , if we credit the report of Travellers , even those that think our Hedge is worse , yet they confess our Fruit is better : But I must remember , that the old Courtiers were not wont to lay Wagers , nor make comparisons . Yet let me add the Elogy of Diodate , the famous Professor of Geneva , in his Letter to the Assembly at Westminster , printed An 1647. where , having represented and bewailed the Calamities in those last years faln upon almost all the Reformed Churches , he adds , pag. 3. One onely thing was wanting , namely , That flourishing England , the very Eye and Excellency of all the Churches ; Christs own choyce , purchase and peculiar ; the sanctuary of the afflicted , the Arcanal of the faint-hearted , the magazine of the needy , the royal standard of good hope . And again , pag. 11. ' May God restore your Kingdom , and restore your Churches , to that high pitch of Holiness and of Glory , in which , on the Theatre of the Universal Church , they have hitherto excelled and out-shined ALL the CHURCHES upon EARTH . It would be endless to alledge all that have spoken to this purpose : I therefore here cease .

This Argument from Experience Mr. Brightman useth against the Separatists , and those who withdraw from the Lords Table . Brightman in Apocal. 3.20 . An pudebit eos illic discumbere , ubi vident Christum non pudere ? An illo sanctiores & mundiores erunt ? sed quare se non convincunt suo ipsorum usu ? non possunt inficiari , quin priùs in Christum crediderint , quàm fecerunt à nobis divortium . Vnde haec fides ? An non ex praedicatione in nostra Ecclesia ? nunquid autem praedicare quis potest , nisi mittatur ? Rom. 10.13 . Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt , cujus vim divinam in cordibus sentiunt ? &c. Are they ashamed ( saith he ) to sit down there , where they see Christ is not ashamed ? Will they be holier and purer than he ? But why do they not convince themselves by their own experience ? They cannot deny , but that they did beleeve in Christ , before they made this divorce from us . Whence had they their Faith ? Was it not by the preaching in our Church ? But can any man preach , except he be sent ? Rom. 10.13 . Why do they therefore so perversly despise the Word , for some defect [ supposed ] in the outward Call , the heavenly force whereof they feel upon their hearts ?

What , he there immediately adds : Object . Etiamsi fructus iste , non magis culpa liberat depravationes nostras , quàm vera proles adulterium . That is ; Resp. Notwithstanding this fruit ( of conversion ) doth no more excuse our Corruptions ( he means in Church Government especially ) than a true Childe doth Adultery . This passage was both inconsiderately , and ( as it implyed ) untruly spoken . Inconsiderate it was ; for the Separation , against whom he there writes , do acknowledge , That they had their Faith and Grace indeed in the Church of England ; but , according to his own expression , Jo. Robins . Apol. for Separation , cap. 12. p. m. 94. that did no more excuse the Church , or prove it to be a true Church , than a true Childe doth excuse Adultery , or prove that the Woman is a true Wife . They retort his own Metaphor upon him .

But again , it was an unproper similitude , and untrue in the implication of it : for it implieth , That there may be a true Conversion where there is no Church , as there may be a true birth where there is no wedlock . But we must remember , That Christ doth not stand in relation to a Church , In what relation Christ stands unto his Church . as a man doth unto a woman , ( by conjunction of whom there issues a natural birth , whether their meeting be matrimonial or no ; God therein operating according to that course which he hath setled in Nature , without respect unto his positive Law in that case provided ; ) but Christ stands in relation to his Church as a Husband to the Wife in spiritual and legitimate Matrimony , the bond whereof is the Covenant of Grace ; according to that of the Apostle , I have espoused you as a chaste Virgin unto Christ . 2 Cor. 11.2 . And again , Ephes. 5.23 . The Husband is the head of the Wife , even as Christ is the head of the Church : wherein he implies , that he is the Husband also . Now the Childe is not the Husbands , unless begotten in Matrimony . To imply therefore , That there may be Conversion by those who are no Church , were to make , as it were , the Spouse of Christ an Harlot , a thing horrid to imagine .

But to return to our Evidence from the Fruits of our Church and Ordinances . There is a demonstration ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from effects , if they be so properly , and not consequences accidentally onely , which I say , to prevent that crambe , non saepius cocta ( and why was it not so of late , when great proof was taken from success and issues ? ) careat successibus opto , &c. To this therefore we may add those speeches , both of our Saviour and our Apostle in this way of reasoning from the proper effects , unto the causes . You shall know them by their FRUITS , Mat. 7.16 . saith our Saviour . Do men gather Figs of Thorns , 1 Cor. 9.2 . or Grapes of Thistles ? And the Apostle ; If I be not an Apostle unto others , yet doubtless I am unto you ; for the seal of my Apostleship are ye in the Lord : That is ; Your Conversion proves me a true Minister of Christ . Gal. 3.2 . And elsewhere : This onely would I learn of you ; Received you the Spirit by the works of the Law , or by the hearing of Faith ? It was good consequence in our Saviours and S. Pauls Logick , to prove a true Church and Ministry by the effect of Conversion ; and why not in ours ?

On the contrary , the Assemblies of the Separation , 1. None , or rare conversion in the Separation . Independency , Anabaptism : First , negatively , No conversion is found , or rarely in them , from prophaneness to grace ; but it is confessed by themselves . Salvificam fidem & veram pietatem multorum cordibus in Ecclesia Anglicana , Robins . Apol. cap. 12. p. m. 93. per Evangelii praedicationem & ingenerari & foveri , absit ut vel negemus nos , vel non eo nomine ingentes gratias Deo opt . max. & NOSTRUM ipsorum , & aliorum respectu debitas fateamur . God forbid ( saith Mr. Robinson , of whom we may well say , Contr. Parmen. l. 1. cap. 1. as Austin once of Tichonius , viz. ' That he was a man , acri ingenio praeditum , & uberi eloquio , sed tamen Donatista : i. e. endued with a sharp wit , and good utterance , but yet a Donatist , a Separatist . ) God forbid ( saith he ) that we should deny , but that saving Faith , and true Piety , is both generated and maintained by the preaching of the Gospel in the Church of England ; yea , we give most vehement thanks to the great and gracious God in this respect , both for OUR SELVES and others . They are generally converted before they fall to those ways , and have an actual sense of Religion upon them , Habitual Conversion . ( for their habitual Conversion was in their Baptism , and in their relation to the profession of Faith , under which they were born , upon which ground they have a right unto Baptism , as we saw above out of Calvin . Epist. 285. )

Secondly , Positively , There grow such sowre Grapes , 2. The sowre grapes of Separation . such Rents , Contentions , loose practices ; especially these three , noted above out of Bucer , Pride , Contempt of others , and Opinions . Add also what my self , by long and much experience , have observed , ( of which above . ) Whose Prayers are oft-times Prefaces to other matters , as our Saviour hath it : Mat. 23.14 . Not but that there are such among us also ; but yet , as the Lord noteth , A proselyte unto such persons , becomes twofold the Childe of Hell more than he was before , Vers. 15. as adding and colouring his corruptions with Religion , and yet perhaps himself not seeing his hypocrisie , as he did clearly see his prophaneness and his danger before . They indeed do neither enter into the Kingdom of God themselves ( that is , the Church ) nor suffer others to abide quiet in it , Vers. 13. as our Saviour in the same place . And may in this be compared unto Beggars , that steal the children of others , and carry them about as their own .

Object . Answ. To conclude this point then ; Seeing Conversion is fully and plentifully had in the Church of England , seeing it cannot be shewed to any purpose among them , ( and yet if it may be , How there may be Conversion in a Schismatical Assembly . yet it is by that Doctrine and Worship which they had in this Church , and have abused unto Separation ) as Austin once of the Donatists : Quasi vero ex hoc generet unde separata est , & non ex hoc unde conjuncta est . Aug. de Bapt. contr. Donat. lib. 3. cap. 10. Separata est enim à vinculo charitatis & pacis , sed adjuncta est in uno Baptismate . Itaque est una Ecclesia , quae sola Catholica nominatur , & quicquid suum habet in Communionibus diversorum à sua communitate separatis , per hoc quod suum in eis habet , IPSA utique generat , non ILLAE . As if ( saith he ) those Assemblies did convert as they are separated , and not as they are conjoyned . They are separated from the bond of charity and peace ( with the Church ) but they are joyned in one Baptism ( and so in the other Sacrament and Administration of the Word . ) Therefore there is one Church , which onely is called Catholick , and whatsoever it hath in the Assemblies of those that are separate from its Communion : by THAT which it hath of its own in those Companies , IT doth beget and generate , A Summary of the former Arguments . and not THEY . Thus he most truly . But ( as I said ) seeing Conversion is acknowledged by them to be true and frequent in the Church of England ; seeing it is rare , if at all , among the Separation ; seeing if it be , 't is by vertue of what they have had from this Church ; seeing the fruits are fruits of the Flesh , and not of the Spirit , that grow most among them ( as such ) and that of the worst kinde also , 1. Against separate Assemblies . as we saw before : And the Apostle reckons fornications ( which I have known some among them to defend , under the notion of plurality of wives ) variance , hatred , heresies , seditions , Gal. 5. among those works : And our own experience in this Nation of late daies hath abundantly lessened us . Seeing , I say , this Church is their Parent , and the Ministers of it their Fathers in the Lord , 1 Cor. 4.15 . as the Apostle saith of himself to a Church , that cast him off , as these do them . And lastly , Seeing they do so vilifie , though some of them gives good words with their mouth ( as the Psalmist speaks ) yet they curse with their heart ; that is , Apol. Narrat . pag. 6. Psal. 62.4 . they labour the division and ruine of it ; let them remember that , Hee that curseth his Father , Prov. 30. and chaseth away his Mother , the Crows of the vallies shall pick out his eyes ; as they have done the eyes of some that way of late . Isa. 45.10 . For woe unto him that saith unto his Father , what begettest thou ? or to the Woman , Ephes. 6.12 . what hast thou brought forth ? There are spiritual wickednesses . Those that said unto their Brethren , stand off , Isa. 65.5 . I am holier than thou were a smoak in the Lords nostrils all the day : Our Lord and Saviour declined those Separatists ( for that may be the Etymology of the word Pharisee , Mat. 9.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separavit . Luke 18.9.14 . as we saw above ) and did eat with the Publicans and Sinners : And the Penitent one of them , went down to his house justified rather than the other .

I have insisted the longer upon this point , the matter and members of the Assemblies ; first , because in nature it is ( primum essentiae & constitutionis principium ) the first thing in every being , as also because the adversaries do say it is : Fundi nostri calamitas prima & praecipua , ex qua plerasque alias oriundas crederem , i. e. Robins . Apol. pro separat . cap. 12. p. m. 92. The main calamity of our Church ; the first and chief from whence they beleeve most of the other corruptions do arise ; To which I have also adjoyned discourse touching the form of it also , namely , its covenanting with the Lord in the professing and owning the Covenant of Grace , both in Baptism , and at riper years , at Confirmation before admission to full Communion in the Holy Sacrament ; that so it might appear that the whole Essence of this Church is sound , the causes constitutive , viz. the matter and form of it being so . I shut up this touching the Assemblies , and our experience of the presence of God in them , notwithstanding whatsoever matter and mixtures of them , with that of Mr. Brightman , Brightman in Apoc. 3.20 . touched in part above , to the Separation of his time : Quamobrem redite ad unitatem Ecclesiae , quae vos genuit & aluit ; si fugiatis hunc Christum , qui cum Electis in nostris coetibus coenat , ac eos vicissim excipit , profecto nusquam invenietis . Wherefore , saith he , Return ye again into the Unity of that Church , which hath both begotten and bred you up . If ye flee from this Christ , who doth sup with his Elect ones in our Assemblies , and again receiveth and entertaineth them ; assure your selves you shall finde him no where . Thus Mr. Brightman . A man otherwise , not over zealous for the Church of England . And thus I have done with the first three things considerable in the Church , and offences , which have been occasions of separation to Independency , namely , the Doctrine , the Worship , and the Assemblie .

CHAP. VII . Of Discipline .

4. Cause of Separation Discipline . I Come now unto the fourth , to wit , the Discipline ; wherein I shall indeavour brevity , because of the former largeness , and because the Main is already dispatched . First , Therefore to the persons wee deal against , 1. The persons for Discipline . Buc. in Zeph. 3. 20. pag. ult. then to the thing it self ; for the former : Certè ab Amicâ & fraternâ admonitione incipiendum est , hac pretermissa , de excommunicatione quaeritari , plusquam Pharisaicum est , ne dicam Satanicum , saith Bucer , that is ; Certainly man ought ( in Discipline ) to begin at loving and brotherly admonition ; if this be neglected , to complain of the want of Excommunication and Discipline , is more than Pharisaical , that I say not Satanical . Thus hee . Now with those that depart for want of Discipline , they shoot with white powder , as they say , and the Bolt comes before the Thunder ; they separate and excommunicate the whole Assembly before they see if they can reform it . 2. The Matter .

Secondly , For the matter it self : And first for the thing , then for the manner and persons that have executed it . For the thing : There is in the Church of England as much Discipline both in Law and execution ( before Late-times ) as is usually executable in so great a body , either by the Laws of the Common Wealth , or the Canons of the Church ; Civil Laws in a Church are Church-Laws . and seeing Church and Common Wealth are incorporated into one , as was that first Church of God , the Jewish ; seeing the work is done in the whole body for the preservation of its being , and purity ; what matters it by which of the two hands . All the breaches of the Ten Commandements are punishable by Law : And other things ; as Ignorance , and other Scandals ; or the same are taken notice of by the Rubricks of the Liturgy , and especially by that before the Communion , wherein the Minister hath power given him , and is admonished to restrain the scandalous . Next for the manner and persons by whom this Discipline is commonly exercised . 3. The Manner . The Judges and the Bishops Officers : what matters it , if the thing be as well done , as is usual in so great bodies , as was said ; and as the condition present of the Church will bear . Though Christ himself baptized not , but his Disciples , was it not therefore a right admission ? John 4.2 . But these that depart for Discipline , it is oft-times for fear it should be exercised upon them , being lawless in many things , 1 Tim 5. Gal. 6. and ungodly ; and who themselves can hear none , as the Apostle speaks in the like case . But if it were formerly the left hand , and that not clean enough , if by such as were not fit persons , either for their Calling , or Corruptions ; there may be a Spunge in that case provided . Howsoever , it is the Authority from whence , not the Officer by whom the thing is managed . Lastly , Though there should have been , or yet may be , not only in the manner of the administration , or the Application and use of it ; but also much defect in the thing it self , as to the Discipline in this Church ; Calv. Inst. lib. 4. cap. 1. Sect. 15. Verum quia non ita sedulo semper advigilent Pastores interdum etiam indulgentiores sunt quàm 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 unto the fifth and last thing , the Government ; under which I comprehend the Ministry , as well as Episcopacy ; both in their Calling and employment .

First , The Ministry : To whose constitution it is required that he be orthodox in Doctrine , able in parts , Conditions requisite to the constitution of a Ministry . innocent of life , examined by such as are in place so to do ; that he be not excepted against by the People , and solemnly consecrated by prayer and imposition of hands thereunto . More we shall not finde in Scripture necessary : as by the consideration of 1 Tim. 3. and Tit. 1. Act. 14.23 . with other places , may appear . Now if unto all this , God do give evident testimony to his Ministry , by his presence therewith , both on the hearts of his people , and conviction of the adversaries , All of them observed in the Church of England . Book of Ordination of Ministers . Book of Canons . Can. 34 , and 35. and by appearing for him otherwise : there is then a further seal of his Ministry .

The former six Particulars are all observed in the Church of England , in the ordering of Ministers , as by the Book of Ordination may appear , although perhaps not with that exactness at all times , as might be wished .

And for the seventh and last , God hath set to his seal in the plentiful blessing of their Labours . 'T is true , that one of the Ancients saith , Cum ipsa ( plebs ) maxime habeat potestatem eligendi dignos sacerdotes , Cypr. l. 1. ep. 4. vel indignos recusandi . That the People especially have the power of choosing good Ministers , or refusing those who are bad . He doth not mean a jurisdiction and authority , but a liberty of accepting or refusing , upon just ground alledged touching their conversation ; not as if the power , as People , and distinct from the Ministery , were in their hands : for so he explaineth himself in the same place ; Vt plebe praesente vel detegantur , malorum crimina , vel bonorum merita praedicentur . The people being present , that the crimes of those that are evil may be discovered , and the merit of the godly may be declared . And a little after , he expresseth the same thing more fully , shewing the Form of Ordination of Ministers in his time : De traditione divina , & Apostolica observatione servandum est & tenendum , quod apud nos quoque & ferè per provincias universas tenetur , ut ad ordinationes ritè celebrandas , ad eam plebem cui praepositus ordinatur , Episcopi ejusdem provinciae proximi quique conveniant , & Episcopus deligatur , plebe praesente , quae singulorum vitam plenissimè novit , & uniuscujusque actum , de ejus conversatione prospexit . That is ; It is to be observed and kept as a divine and Apostolical Institution , which is also held by us , and almost in all Provinces ; That for the right Ordination of a Minister , the Bishops of that Province do assemble unto that people unto whom the Bishop ( or Minister ) is to be ordained , and that the Bishop ( or Minister ) be ordained in the presence of the people , who do know perfectly the life of every one , and perceiveth their actions by conversing with them . But by this testimony it appeareth , That the Interest of the People was a liberty , from their knowledge of the life of the person , to accept or refuse ; but that the Election was not wholly by them , but the Bishops ( or Ministry ) were to regulate the Election ; which he expresseth in the Epistle before also : Nemo adversum sacerdotum collegium quicquam moneret , Epist. 3. l. 1. nemo post divinum judicium , post populi suffragium , post coepiscoporum consensum judicem se non jam Episcopi , sed Dei faceret . No man ( saith he ) would ( if the Brotherhood did obey their Ordinary according to the Institution of Christ ) move any thing ( to wit , against the Bishop ) after the Judgement of the Colledge of Ministers , after the divine Approbation , after the suffrages of the People , and after the consent of the other Bishops , &c. But that the People should have the power of Election of Ministers , Instit. l. 4. cap. 4. s . 12. Calvin cites against it , and approves the Councel of Laodicea . Can. 13. Est equidem & illud ( fateor ) optima ratione sancitum in Laodicensi concilio , ne turbis electio permittatur : Vix enim unquam evenit , ut tot capita uno sensu rem aliquam bene componat : ut ferè illud verum est : Incertum scindi studia in contraria vulgus . — primum soli clerici eligebant , quem elegerant offerebant magistratui — tum ad multitudinem res deferebatur — . Aut si à multitudine incipiebatur , tantum id fiebat , ut sciretur quem potissimum expeteret . Auditis popularium vota , clerici demum eligebant . — Hunc ordinem ponit Leo ( Epist. 87. ) expectanda sunt vota Civium , testimonia populorum , honoratorum arbitrium , electio clericorum . That is ; That truly , I confess , is with very good reason decreed by the Councel of Laodicea , ( Can. 13. Popular Elections not allowed . ) That the Election of Ministers should not be permitted to the People . For it hardly at any time comes to pass , that so many heads do with one consent compose any business well : and that is commonly true which the Poet saith : ‛ The common people , being weak , 'To several Factions quickly break . First therefore the Ministers chose , then they offered him to the Magistrate ; afterward the matter was brought to the people : or if the business began with the people , it was onely , that they might know whom especially they desired ; which when they understood , then the Clergy did choose . Thus Calvin .

Beza also , De Minister . Grad . cap. 23. Quod tota multitudo simul fuit convocata , & suffragium tulit , nec essentiale nec perpetuum fuit . i. e. That the People were called , and gave their voyce , was neither of the essence of the Call , nor perpetual . And with us , Book of Canons . Can. 31. the Ordination of Ministers is appointed at four times of the year , at which time Prayer and Fasting is enjoyned ; any that will are permitted to be present , See the Book of Ordination . proclamation made unto them to except against the persons to be ordained . And no Bishop permitted to ordain any not of his Diocess , without Letters testimonial , Canon 34 , 35. under pain of suspension . But if in this there may be any defect , or have been abuse ; yet we are to consider that of the Church of England , saying , That in the Primitive Church , in the beginning of Lent , The Commination at the end of the Liturgy , and at the beginning . notorious sinners were put to open penance , and punished in this world ; in stead whereof , until the said Discipline be restored , which thing is much to be wished , it is thought good , &c. may perhaps imply , that it would , if it might without greater peril , reform some other things also , among which , this of the somewhat more particular approbation , or acceptation of the people , if it should be found necessary in respect of their Ministry , might possibly be one . But I determine not ; onely I do from the premisses conclude ( seeing there is in the Ministries Ordination in England all the essentials observed ; and that God , by his blessing of their Labours , and protecting of their Calling , declared his owning of them , whatsoever defects may be imagined in their outward Calling , Brightman in Apocal. 3.20 . ) with Mr. Brightman , in the place above noted : Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt , cujus vim divinam in cordibus sentiunt ? Why do they , for some defect in the external Call , so perversly reject that Word and Ministry , whose soveraign and divine power they feel upon their hearts ? I dismiss this particular , and pass to the other Branch , touching the Governors of these , and their Regiment , the Bishops .

SECT. II. Of Episcopacy , its Right and Title .

IT is certain , ever since God had a formal and instituted Church , there have been superior Ministers in it , distinguished also by some appellations from the rest : As , the High Priests in the Jewish , and the Apostles in the First Christian Church . 1. Scripture . And it is as evident , that the Church cannot want such ; by the need that the Church of Ephesus , 1 Tim. 1. and those adjacent , had of Timothy , and the Churches of Crete had of Titus : Tit. 1. For , Non minor est virtus quàm quaerere , porta tueri : A Common-wealth hath need not onely at first of a Magistrate , but ever after : And a Bishop is nothing else but an Ecclesiastical Magistrate . And though times may require some things or persons extraordinary , as the Church had Apostles at the first of unlimited power ; yet , as Calvin observes ; Hoc Natura dictat , Epist. ad Reg. Polon . 1554. Vnum ex singulis collegiis deligendum cui p●ecipua cura incumbat . Nature it self , saith he , teacheth us , That in all orders of men some one must be chosen unto whom the chief care must be committed . And this is the [ esse ] or substance of Episcopacy . Elsewhere he gives the reason of it : Comment. in Epist. ad Phil. cap. 1.1 . Fateor quidem ut sunt hominum ingenia & mores , non posse ordinem stare inter verbi ministros , quin reliqui praesit unus . I confess ( saith he ) as mens spirits and manners are , Order cannot stand among the Ministers of the Word , unless one be over the rest . But he would have , first , their jurisdiction restrained , the name of Bishop common , and the limits of their Government confined unto one City : though afterward in his Letter to the King of Poland , he acknowledgeth what the primitive Government was ; and seemeth not to disapprove it , as we shall see anon . And the best Independent extant hath expressed so much in my hearing , viz. D. T. G. The Church would ever stand in need of such persons as Timothy and Titus . This for Scripture .

Next come we to the Primitive Church , 2. The Primitive Church . wherein the practice is known to be both most ancient and universal , Hierom indeed ( but without proof ) being himself no Bishop , and angry sometimes with some of them , and particularly with John Bishop of Jerusalem ( and even with Austin himself ) a passionate man , Vid. Epist. Aug. 8. & seq. and somewhat high in respect of his eminency for Learning , especially in the Tongues , in those times , saith ; Hieron in Epist. ad Tit. 1.5 . Idem est Presbyter qui Episcopus ; & antequam diaboli instinctu , studia in religione fierent ; & diceretur in populis , Ego sum Pauli , ego Apollo , ego autem Cephae : Communi Presbyterorum consilio Ecclesiae gubernabantur . Postquam vero unusquisque eos quos baptizaverat suos putabat esse non Christi : In toto orbe decretum est , ut unus de Presbyteris electus superponeretur caeteris ; ad quem omnis Ecclesiae cura pertineret , & schismatum semina tollerentur . That is ; The same is a Presbyter and a Bishop : And before that , 1 Cor. 1. by the instinct of the Devil , Factions began in Religion ; and these speeches were among the people : I am of Paul , I of Apollo , but I of Cephas : The Churches were governed by the common advice of the Presbyters : But after that every one reckoned those whom hee had baptized to be his own , and not Christs : It was determined in the WHOLE WORLD , that One chosen out of the Presbyters should be set over the rest , unto whom the WHOLE care of the Church should belong , and so the seeds of Schism should be taken away ; Concerning which testimony , fore-prizing what others have said : there need not be required a better testimony . First , it comes from an Adversary ; next it proveth the thing it contendeth against ; ( under favour of so great a person ) for if then , and upon that occasion Episcopacy had its rise , when Schisms began in the Church ; and that one said , I am of Paul ; another , I am of Apollo ; and that those whom some had baptized , they counted their own Disciples : And that this came to pass even in the very Apostles time , Vers. 12 , 13 , 14 , 15. as Paul complains ( Epistle to the Corinthians the first , chapter the first . ) And that hee grants that it was decreed in the whole world , and that for so useful an End . It must follow that Episcopacy succeeded the Apostleship : And indeed from the end of their institution it appears in Scripture , that they did so , as to the office , by what name soever . For Paul saith expresly both to Timothy and Titus : To Timothy , that hee besought him to abide still at Ephesus , that hee might charge some to teach no other , 1 Tim. 1.3 . and no Heterodox doctrine . And to Titus , that for this cause left I thee in Crete , that hee might stop the mouths of vain ( that is , Tit. 1.5 . erronious and schismatical ) talkers ; not onely by word , and by example , but also by authority . Hee so commands him to reject an Heretick , Chap. 3. that is , excommunicate him , as may be conceived . And indeed wee see by experience in some Churches , those that are of latitude , where this Government of late hath been suspended ; what factions have grown . As in the Netherland Churches , about Arminius so far , that had not the Authority of the Magistrate , and assistance of Neighbours interposed , those Churches , and that Republick had been utterly ruined ; what divisions are growing at this day among the Churches of France some adhering unto the opinion of Amiraldus about these points , others opposing of them . I hear with grief , and have been told that a Minister of no mean note in that Church lately in London ( and whom I could name ) should say that some Ministers of France should express so much , that had their Churches full establishment from the Civil Power , they could not govern them without Episcopacy , which it seems both Calvin , Beza , and of late Diodate foresaw , of whom afterward .

By this Testimony it appears Episcopacy to have been of greatest Antiquity , Universality , and of such Necessity 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 , ●●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 , quàm 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 . Spur●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 which wee saw above . Lastly , Though hee dislike the appropriation of the name , and the largeness of power , and the extent of their limits in that place of his Comment. upon Phil. 1.1 . which was published Anno Dom. 1548. yet hee grants the thing , as was noted : And in his Letter to the King of Poland , written long after , viz. Ann. 1554. Hee represents , with appearance of Approbation ; the practice of Antiquity , in these words . Vetus quidem Ecclesia Patriarchas instituit , & singulis etiam Provinciis quosdam attribuit primatus , ut hoc Concordiae vinculo melius inter se devincti manerent Episcopi . Quemadmodum si h●d e , illustrissimo Poloniae Regno unus praeesset Archiepiscopus , non qui dominaretur in reliquos , vel jus ab illis ereptum sibi arrogaret : sed qui ordinis causâ in Synodis primum teneret locum , & sanctam inter Collegas suos & fratres foveret unitatem . Essent deinde vel Provinciales , vel Urbanis Episcopi , qui peculiariter ordini conservando intenti forent . Sicuti hoc natura dictat , unum ex singulis Collegiis eligendum , cui praecipua cura incumbat : sed aliud est moderatum gerere honorem , quatenus scilicet hominis facultas se extendit , quàm totum orbem terrarum immenso imperio complecti . The Ancient Church indeed ( saith he ) did constitute Patriarchs , and did appoint unto every Province a Primate ( or Archbishop ) that by this bond of concord the Bishops might the better remain united : Even as if now there should be one Archbishop over all the famous Kingdom of Poland ; not indeed one who should Lord it over the rest , or arrogate to himself the Right which belongs to them ; but who , for Orders sake , should occupy the chief place in Synods , and should preserve holy unity among his Brethren and Colleagues . Then , either provincial Bishops , or those that should be in every City , who should especially be intent to preserve Order ; even as Nature doth dictate this , That out of all Societies there should be one chosen , unto whom the chief care should belong . But it is one thing to bear moderate honour , and so far as a mans ability may extend [ to govern ] and another thing to grasp the whole World in a boundless Government , ( as the Pope doth , against whom he there disputeth . ) Thus far Calvin . Wherein we see he would not dislike this Government by Patriarchs , Archbishops , and Bishops . Epist. ad Cranmer . Ann. 1551. And in his Letter to Archbishop Cranmer he saith : Reverende Domine , vehementer laudo , ut mature apud se religionem Angli constituant — in quam rem , praecipuae tuae sunt partes . Vides quid iste locus postulet , vel magis quid pro muneris , quod tibi injunxit ratione , abs te suo jure exigit Deus : summa est in te autoritas . Reverend Lord ( saith he ) I do very much commend , That the English do establish Religion betimes among them ; in which affair your part is chief . You see what your place requires , or rather what , according to the duty of your office which he hath put upon you , God Almighty , by a special title , doth require of you . Thus he , In the same Epistle ( which I note by the way , and the rather , because many of the Adversaries to this Government are touched by him ) he notes one cause of the imperfection of the Reformation , Calvin of Impropriators . as then , in England . Vnum tamen apertum obstaculum esse intelligo , quod praedae expositi sunt Ecclesiae reditus ; Malum intollerabile . That is ; One main Obstacle I understand to be , That the Revenues of the Church ●re exposed to Rapine . He means , by being given unto private men . And of this sort are a great number of Adversaries to Episcopacy . But to return : In the close of that Epistle he thus expresseth himself : Vale clarissime praesul , & mihi reverende Domine . Farewel most excellent Prelate , and my reverend Lord . Whereby , you see , he was averse neither from the thing ( though with some mincing ) nor the title of Bishop and Archbishop . I have done with this worthy man .

Come we to his Successor Beza , who professedly wrote against Episcopacy ; Bez● de grad. minister . Evangel. ad● . Seraviam . yet , even in that Tractate , grants as much ( upon the matter ) as we have need of . First , he makes good an useful ground in this and some other Controversies . Nempe quod perpetuum & invariabile sit , Cap 23. p. 148. quicquid Dominus instituit ; falso nititur principio . That what the Lord instituted , is not alway unchangeable , as he proves by the Apostolical Function , Miracles , prohibited meats for a time , which are ceased . And then defines what is essential in Episcopacy , and perpetual , what mutable . Essentiale fuit in eo ( episcopatu ) de quo hîc agimus , Cap. eod p. 153. quòd ex Dei ordinatione perpetuâ necesse fuit , est & erit , ut in Presbyterio quispiam & loco & dignitate primus , actioni gubernandae praesit , cum eo quod ipsi divinitus attributum est jure , accidentale autem fuit quod Presbyteri in hac 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alii aliis per vice● initio succedebant . ●ss●ntials of Ep●●copacy . This was essential , saith he , in this ( Episcopacy , of which we are speaking ) That , by Gods Ordinance perpetual it was necessary , is and shall be , that in the Presbytery some one , both in place and dignity chief , should be President for the governing of action , with that power that is given unto him of God . Thus he . 1. Here is Primacy . 2. Government . 3. Power , or Right . Now the controversie betwixt him and Seravia , is , what that power is . But in the third place , speaking of the Episcopacy we are now discoursing of , he saith : Cap. eod. p. 144. Absit autem ut hunc ordinem , et si Apostolicâ & merè divinâ dispositione non constitutum , tamen ut temerè aut superbe invectum reprehendam : cujus potius magnum usum fuisse , quandiu boni & sancti Episcopi Ecclesiis praefuerunt , quis inficiari possit ? fruantur igitur illo qui volent & poterunt : mihi tamen religio fuerit non explicare quid hic requiram . God forbid ( saith he ) that I should condemn this Order , although not of Apostolical and mere divine Institution , as if it were brought in rashly or proudly ; whereof rather that there was great use , so long as the Bishops were good and holy men , who can deny ? Let them therefore enjoy it , Note . that will and can : But yet I make conscience to declare what I think defective in it . Thus he . And whereas he doth in another place call that Episcopacy , which was by course and successive , Cap. eod. p. 142. divine and Apostolical Episcopacy , and the other humane ; yet he saith , it is not simply humane , but comparatively to the other . Priorem quidem ordinem , ut qui initio , ac proinde Apostolis ipsis autoribus , vel saltem approbatoribus vignerit , divinum : posteriorem vero humanum non simpliciter tamen , sed comparate appellavero . But his Letters are extant ( and ( to my best remembrance ) I have heard my Lord Abbot , Archbishop of Canterbury , say , That he had the autographa and Originals in his hands of Beza's Letters ) wherein he doth pray God to continue Bishops to the Church of England : But , as I said , Note . Per te datum est ( Anglis ) purae ac sincerae Evangel. doctr. integra professio , ad quam si ecclesiasticae disciplin . instauration . adjunxeris , &c. his Epistles are printed . I end with that Prayer and Testimony of his , in his last Writings , wherein , without any complaint for want of Discipline ( as he had done in his former Epistle dedicatory to her , of 1564. ) or about the Government , he thus closeth his Dedication of his fifth Edition of his Notes on the New Testament , 1598. to the Queen : R. tua M. novit , si qua est sub coelo extera Civitas & Ecclesia quae de R. tuae M. & tot populorum tam faeliciter sub ipsius imperio degentium salute & incolumitate , tum apud se laetetur , tum ab omnium bonorum autore , soriis perpetuisque precibus petat , ut hoc perpetuum esse bonum velit , eam esse Genevam . That is ; That your Majesty may know , that if there be any Forreign City or Church under Heaven , that , both in respect of your Majesties safety and welfare , and in regard of so many People that so happily live under your Government , doth both rejoyce in themselves , and also request with serious and incessant prayers , from the Author of all good , that this may continue for ever ; it is Geneva . If he had not , and the Church of Geneva ( for he speaks in its name ) been satisfied with our Doctrine , Worship , Assemblies , Discipline , and Government ( at least in the main ) he could not have so spoken . I have done with this Author .

His Successor ( though not immediate ) the renowned Diodate , Diodate , pag. 3. twice , and pag. 11. in his Letter to the Assembly at Westminster , in his thrice repeated comparative and superlative commendations of the glory of the English Church , calling it the very eye and excellency of all the Churches : And that it was ( whilest under Episcopacy , for that time he relates unto ) in that high pitch and state of Holiness , and of Glory , that it did excel and out-shine all the Churches upon Earth , doth sufficiently declare his judgement of that Government ; which also ( it seems ) he dissembled not at the Synod of Dort , as appears by the margine of that Letter , D. J. B. late Head of Trinity Hall , Cambridge . See pag. 286. pag. 6. And it hath been told to my self , by a person of credit , who was often with him at Geneva , that he was wholly Episcopal .

Zanchy hath delivered his judgement touching his allowance of this Government ( though he lived under the other . Zanchy Tom. 8. Observat . in confess . sua Aphor. 10 , 11. capitis 25. ex Buce●o . ) But first , in his Observations on his Confession of Faith , he gives an useful Theorem ; viz. Fides mea ( inquit ) nititur cum primis & simpliciter verbo Dei : deinde non nihil etiam communi totius veteris Ecclesiae consensu , si ille cum sacris literis non pugnet . My Faith , saith he , resteth especially and absolutely on the Word of God ; Two grounds of Faith . and then something also upon the common consent of the whole Antient Church , if it be not repugnant unto the Word of God . Then the Aphorism , Credo enim quae à piis patribus in nomine Domini congregatis , communi omnium consensu , citra ullam sacrarum literarum contradictionem definita & recepta fuerunt : ea etiam ( quanquam haud ejusdem cum sacris literis , autoritatis ) à Spiritu sancto esse . Quid autem certius , quàm illos Ministrorum ordines ( Episcopos Archiepiscopos Patriarchas ) communi totius Reipub. Christianae consensu in Ecclesiâ constitutos receptosque fuisse . Quis autem ego sim , qui quod tota Ecclesia approbavit improbem ? &c. For I beleeve those things , which , by the godly Fathers , being assembled in the Name of the Lord , by common consent , without any contradiction unto the Holy Scripture , have been defined and received ; that those things also ( although they are not of the same Authority with the Word of God ) yet , Useful and lawful decrees of of the Church from the Holy Ghost . that they are from the H. GHOST . Now what is more certain , than that those orders ( of Bishops , Archbishops Patriarchs , which hee had mentioned in his confession , chap. 25. Aphorism 10 , 11. ) of the Ministry , have been instituted and retained with the consent of the whole Christian Church . Now who am I , that I should condemn what the whole Church approveth ? Thus hee . Which is the more to be noted , because these Observations of his were written after his confession , and for declaration of it . Then having at large recited Bucers judgement touching the same things ; Hee concludes . Quid quod in Ecclesiis etiam protestantium non desunt reipsa Episcopi & Archiepiscopi , Superintendents . Episcopi sunt Archiep. mutatis bonis Graecis nominibus in mala latina . Vocant Superintendentes & Generales Superintendentes ? Sed ubi etiam neque illa vetera bona Graeca , neque haec nova malè latina nomina obtinent , ibi tamen solent esse aliquot primarii , penes quos fere tota est autoritas . Verum ubi de rebus convenit , quid de nominibus altercamur . What ? ( saith he ) For even in the Protestant Churches , Superintendents are Bishops and Archbishops . there do not want Bishops and Archbishops in deed and really , but they have changed the good Greek Names into ill Latine ones ; they call them Superintendents ; and General Superintendents . And where neither the one nor the other name is used ; yet there are some chief men , in whose power almost all the Authority does rest . Now seeing wee agree in the thing , why do wee contend about Names . Thus far Zanchy .

But as it was said of Caesar , his battel with Pompey in his speech unto the souldiers , hee used this expression ; Miles , fieri faciam , parce Civibus altero , ad victoriam , altero ad gratiam ; Souldier , said hee , strike the face ; spare the Citizen : The one expression ( saith the Historian ) was for victory , the other for reputation . So our Author having said enough to secure the cause , for Episcopacy , yet concludes , Non possum nostrorum zelum non amare , qui ideo illa nomina oderunt , quia mutuunt , ne cum nominibus , vetus etiam ambitio & tyrannis cum ruina Ecclesiarum revocetur ; Yet I could not , saith hee ; but love the zeal , ( though hee had proved the thing against them ) of our men , who did therefore hate those names , because they feared that with the names the former ambition and tyranny , to the ruine of the Church , would return also . But himself did not hate those names , for hee dedicates the first part of that his famous work de Tribus Elohim , unto the Dr. Grindall Archbishop then of York , Vide Epist. l. 2. Tom. 8. with all his Titles , and hath other Epistles also wherein hee stiles him , and Bishop Jewel likewise , Bishops and Prelates .

5. Melancthon often ; Valde reprehendimur à nostris , quod jurisdictionem Episcopis reddidimus . Nam vulgus assuefactum libertati , Epist. l. 5. Ep. 15. Luthe●o . & semel excusso jugo Episcoporum , aegre patitur sibi rursum imponi illa vetera onera , & maximè oderunt illam dominationem Civitates Imperii . De Doctrina Religionis nihil laborant , tantum de Regno & libertate sunt soliciti . Again , Cives tui ex Norico valde succensent nobis quod reddimus jurisdictionem Episcopis . Fremunt & alii socii & indignantur Regnum Episcopis restitui . Lib. 3. Ep. 178. Vito Theodoro . Ego tamen etiam duriores conditiones arbitror nobis accipiendas esse propter publicam Ecclesiae tranquillitatem & concordiam ; sed FATALIS aliqua necessitas urget Germanos . Again , Utinam utinam possim , non quidem dominationem confirmare , sed administrationem restituere Episcoporum ; Lib. 4. Ep. 104. Camerario . video enim qualem simus habituri Ecclesiam dissolutâ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ecclesiastica ; video postea multo intollerabiliorem futuram tyrannidem , quàm antea unquam fuit adhuc , nihil adhuc concessimus adversariis praeter ea , quae Lutherus censuit esse reddenda , re bene ac diligenter considerata ante conventum . Again , Quo enim jure licebat nobis dissolvere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ecclesiasticam , si Episcopi concedent illa , quae aequum est eosco c dere ? & ut liceat , certè non expedit , semper ita sensitipse Lutherus . Quem nulla de causa quidam , ut video amant nisi quia beneficio ejus sentiunt se Episcopos excussisse , & adeptos libertatem minimè utilem ad posteritatem . Again , Velim hoc tibi persuadeas , de me deque multis aliis , nos optare , Ep. ad Episc. Augustin . Dupl . Aberd. 12. P. 115. ut pace constitutâ , Episcoporum potestas sit incolumis , & hanc plurimam prodesse Ecclesiis judicamus . We are ( saith hee ) much reproved by men of our own side , because wee have restored their jurisdiction unto the Bishops ; For the people being accustomed to liberty ; and having once shaken off the yoak of Bishops , can hardly indure those old burdens to be laid on their shoulders again : But those who especially hate that Government , are the Cities of the Empire . As for the Doctrine of Religion they minde it not , only of Lordship and Liberty , they are solicitous . Again , Thy Towns-men of Noricum ( saith hee to another ) are very angry with mee , for restoring jurisdiction to Bishops ; other of our friends are in a rage also , and are highly offended that the Government is restored to the Bishops . But for my part I think that even harder conditions should be accepted by us , for the publick peace and tranquillity of the Church : But there is a kinde of FATAL necessity that hurries on the Germanes . Again , O I would to God , I would to God , I were able to restore unto the Bishops , not indeed their Lordly domineering ( he means such as were exercised by some Popish Bishops ) but their jurisdiction and government ; for I perceive what kinde of Church wee are like to have , when the Church Politie and Discipline is dissolved . Note . And I perceive moreover a much more intollerable tyranny in the Church like to arise , than hitherto hath ever been ; we have as yet yeelded nothing to the adversaries , Note . more than Luther himself judged fit to be restored , after hee had weighed the matter with diligence and care , before the Convention . Again , By what right can we lawfully dissolve the Church Government , whilst the Bishops will yeeld unto us , what they ought to yeeld ? And if it were lawful , yet surely it is not expedient . And so Luther ever thought ; whom , I perceive some do love for no other cause in the world , but for that , they see by him they have shaken off Episcopacy , and gotten a liberty no way useful unto posterity . Again , I would have thee think ( saith hee to the Bishop of Ausburg ) and perswade thy self concerning mee , and many others , that wee desire that peace being settled , the power of Bishops may continue unshaken . And this their power , wee judge to be specially useful for the Churches . Thus hee , as for the Tyranny hee speaks of , it happens to the Church , as to the State sometimes . For Example , The Keepers of the Liberties of England , was a specious title , yet wee know they left us not a dram of Liberty indeed . So it is easie for Tyranny to arise in the Church , under a new name , and a Wolf in a sheeps clothing . But as the former Author saith in the same place ; Zanch. ubi supra . Why contend wee about Names , when , as hee hath truly noted ; the Necessity and Use of Episcopacy , as to the thing and office is acknowledged and improved in all Christian Churches ? I have done with Zanchy .

Let mee subjoyn one more , and hee of special note , and , which wee should the more observe him for ; Bucer . de Regno Christi . lib. 2. cap. 12. pag. 67. one of the English Reformers , though a foreiner , it is Bucer , whose praises wee heard above ( lib. 1. cap. 1. ) Hear him once and again . First , Note . in that book which hee wrote and dedicated to King Edward the sixth , for the special use of this Church , and Nation ; and it were well it might be a little looked into the more , whose Title is of the Kingdome of Christ : Hee saith , Jam ex perpetua Ecclesiarum observatione , ab ipsis jam Apostolis videmus , Visum & hoc esse Spiritui sancto , ut inter Presbyteros , qu●bus Ecclesiarum procuratio potissimum est commissa , Unus Ecclesiarum & totius sacri Ministerii curam , gerat singularem , eaque curâ & solicitudine cunctis praeat aliis . Qua de causa Episcopi nomen , hujusmodi summis Ecclesiarum Curatoribus est peculiariter attributum . Tametsi hi sine reliquorum Presbyterorum Consilio nihil statuere debeant . Qui & ipsi propter hanc communem Ecclesiae administrationem Episcopi in Scripturis vocentur — Hi enim , sicut dignitate & demandata primaria Ecclesiarum solicitudine , reliquos omnes sancti Ministerii ordines antecedunt ; ita debent voluntate & studio Ecclesias rite administrandi , prae omnibus aliis flagrare , omnique facultate eas aedificandi praepollere : Now ( saith hee ) by the perpetual observation of the Churches , Note . Episcopacy from the Holy Ghost . from the very Apostles ; it seemed good to the Holy Ghost , that among the Presbyters , to whom the care of the Church is chiefly committed ; there should bee One , who should specially sustain the cure and Government of the Churches , and of the whole sacred Ministery : and in that care and burden to be before all other : For which cause the name of Bishop , is attributed more peculiarly to these chief highest Rulers of the Churches , although they without the counsel of the other Presbyters ought to establish nothing , &c Neither do they in England ; for all is transacted in a Synod , chosen freely by all the Ministers of the Nation , and confirmed also by the Magistrate and Laity in the Parliament . Bucer in Eph. 4. Zanch. ●bservat . in confess . suam cap. 25. Aphor. 10 , 11. Again , the same Author in Ephes. 4. quoted by Zanchy in the place now cited , as his Patron , in the defence of Episcopacy ; where having ennumerated seven parts of teaching , and applied them to the Ministry of the Word ( viz. 1. Reading . 2. Interpretation . 3. Observation of Doctrine . 4. Exhortation , Reproof , Consolation . 5. Caetechising . 6. Conference or Disputation . 7. And lastly , Inspection how men profit , together with praise or rebuke , reward or punishment ) hee adds ; Cum itaque adeo multiplicem operam requirat Ministerium docendi , plures etiam Ministrorum Ordines sunt huic Ministerio deputati ( hee speaks of the Primitive Church ) ac primi omnium Lectores , &c. Seeing , saith hee , the Ministry of teaching , requires so many performances ; there are also several Orders of Ministers appointed to this office ; and first of all Readers . Which work having highly praised , hee saith of the English Church : De legendis scripturis , gratia Domino , probe constitutum est in Ecclesia Anglicana , si idonei modo constituerentur Lectores ; That concerning reading of Scripture , praise be to God , it is well ordered in the Church of England ; if so be fit men were chosen for that office . Which I note , by the way , that whereas this grave Author , and all the Primitive Church made so high reckoning of publick reading ; by our late Deformers it hath been almost laid aside ; And God must be heard but in few , because themselves had things of more consequence to communicate , and that beyond either measure for time , or modesty for the peoples patience , or wisdome , considering their weakness . ( I excuse not my self ) forgetting that nulli magis vacuos Lectores demittunt , Praefat. ad nota● de Dieu in Vet. Test . quàm qui nimia copia obruunt ; and that of my Host in Chaucer to the Parson before his Sermon : Beeth ' fructuous , and that in little space ,

And to do well , soe God give you his grace : Therefore as * * Sam. Ward . Happiness of p●actice in the close . another hath it , and an elegant Preacher : Brevis Praedicatio , longa ruminatio , actio perpetua . But to return to our Author . Speaking de Disciplina Clericali , of the Discipline of the Ministry , hee saith : Tertia Disciplinae Clericalis pars est , Subjectio peculiaris , qua Clerici Gradus , & Ministerii inferioris , se subjiciunt illis qui sunt in ordine & Ministerio superiore . Hanc Disciplinae partem docuit Dominus nos , & exemplo suo cum vult suos sic committi invicem , & cohaerere ut membra in corpore — subjicit sane , unumquemque suorum aliis , à quibus tanquam à membris amplioris ac latius patentis virtutis & efficaciae , custodiatur , moveatur & regatur . Idem praecipit Spiritus S. Subjicimini invicem in timore Dei , Eph. 2.21 . Ista itaque considerantes sancti olim patres , eum in clero ordinem descripserunt , ut caeteri omnes Clerici à Presbyterio singulari cura custodirentur & Gubernarentur . Inter Presbyteros vero Episcopos , ut consul inter Senatores Reipubl . ita hic primam , cum totius Ecclesiae , tam singulariter ordinis Clericalis Universi curam gereret , atque custodiam — constituerunt sancti patres ut Episcopi cujusque provinciae , convenirent una cum Presbyteris , bis in anno , deque Christi Doctrina atque Disciplina inquirerent . — Ut hae vero Synodi recte & ordine administrarentur , voluerunt illis praeesse & convocandis & moderandis , Metropolitas , Episcopos cujusque Metropolis — His Metropolitanis Episcopis injunxerunt cur●m quandam & solicitudinem omnium Ecclesiarum — nihil judicii illis concessum erat , quod sua propria autoritate exercerent in Ecclesiis , quae ipsae suos haberent Episcopos . Omne enim & in plebem & in clerum udicium , erat penes suum cujusque Ecclesiae Episcopum & Presbyterium : Episcopos autem judicabit Synodus — Considerentur quae Cyprianus ad Steph. Roman . de Martiano Episcopo Arelatensi , lib. 3. Epist. 13. tum illa q. scripsit in Epist. 3. lib. 1. de destributa cuique Episcoporum certâ gregis portione ; & quae praefatus est , & in concil . Carthaginensi , ut scripsit ad Quirinum . Porro , ubi orbis Ecclesiis refertus fuit , ac ipsi quoque Metropolitani sua singulari cura opus haberent . Nec enim prout caeperant esse plurimi , ita omnes pro suo loco , vel sapiebant , vel vigilabant ( pauci enim semper & in omnibus hominum ordinibus praestantes ) Episcopis quibusdam primarum Ecclesiarum aliquot provinciarum cura demandata est — quos postea vocaverunt Patriarchas , &c. That is to say . The third part of Discipline Ministerial , Subjection of inferiour degrees in the Ministry . is special Subjection , whereby the degrees of the Ministry of inferiour order , do submit themselves to those that are in a superiour Order , and Ministry . This part of Discipline our Lord taught us by his own example [ namely , among his Disciple ] for seeing hee will have all his so to cleave together , The ground of it . as the members of one body ; hee hath therefore subjected every one of his to others , by whom as by members of more ample power and activity , they may be kept , moved , and governed . And the same doth the Holy Ghost command , Submit your selves one to another in the fear of God , Primative Ch. practice . Eph. 5.21 . These things therefore being considered by the holy ancient Fathers , they appoint this order amongst the Clergy , viz. that all those of inferiour order [ as those hee named before , Readers , Chanters , Deacons , &c. ] should by special charge be governed by the Presbytery , Presbytery . and cared for . But among the Presbyters , or Ministers themselves , the Bishop , as a Consul among the Senators of a Common Wealth , Episcop●cy . so hee should have the chief charge ( and custody ) care and government both of the whole Church , and also more specially of all the Clergy Universally — And the holy Fathers decreed , that the Bishops of each Province should with their Ministers or Presbyters meet twice in the year at least , Syn●ds . and consider of Christs Doctrine and Discipline , or Government — Now that these convocations might bee administred the more orderly , they appointed for the calling and moderating of them , Metropolitanes , Metropolitanes . that is , the Bishops of every Metropolis or chief City — To these Metropolitanes they injoyned a certain inspection and care of all Churches [ to wit within their several Provinces ] But they gave unto them no jurisdiction , which they should execute in those Churches that had Bishops of their own . Jurisdiction of the Bishops . For all the jurisdiction , both over the people , and over the Ministry , did belong to the Bishop of each Diocess , 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) (a) Icon. Basilic . Medit. 17. one who well knew ; and is not denyed by (b) (b) Ministe●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) (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 , quàm 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 repetition of this Testimony . Non Crambe bis cocta ; haec bis repetita placebunt . In Musick , streins often repeat●d are ; In mental harmony , why is 't a jarr ? nemo post divinum judicium , post populi suffragium , post Coepiscoporum consensum , judicem se non jam Episcopi sed Dei faceret : Nemo dissidio unitatis Christi Ecclesiam scinderet , &c. For from no other root ( saith hee ) either Heresies spring , or Schisms do arise , than from this : That Obedience is not given to the Priest or Minister of God ( so hee calls the Bishop by way of eminency , as the words following declare ) And that it is not considered , that , there is for the time but One Priest , and but ONE JUDGE in Christs stead . To whom , if the WHOLE Church , according as the Scripture hath appointed , were obedient ; no man would move any thing against the Colledge of Ministers ; no man , after Gods sentence , the peoples suffrage ( election or approbation ) after the consent of the other Bishops ; would make himself Judge , not now of the Bishop , but of God himself . In which Testimony , onely by the way noting , that populi suffragium , must be , according to Calvins observation , not properly , an Election ( though in a large sense it may be called so , according to that of the former Author elsewhere : Quum ipsa ( plebs ) maxime habeat potestatem , L. 1. Ep. 4. vel eligendi dignos Sacerdotes , vel indignos recusandi . That the people have chief right either to chuse good Ministers , or of refusing those that are bad ) But either a signification of their desire whom they would have ; or else an approbation of the Election made by the Bishops , and confirmed by the Magistrate . So Calvin . Instit. lib. 4. cap. 4. s . 12. Cap. 13. Laodic . Concil. Est quidem illud , fateor , optimâ ratione sancitum in Laodicensi concilio , ne turbis electio permitteretur — primum soli Clerici eligebant — offerebant Magistratui — tum ad multitudinem res deferebatur — Aut si à multitudine incipiebatur , tantum id fiebat , ut sciretur quem potissimum expeteret . It is ( saith hee ) I confess , excellently decreed in the Councel of Laodicea , that the election of Ministers should not be permitted to the people . But first the Clergy did chuse ; then they presented him to the Magistrate ; and lastly hee was propounded to the people , &c. But this occasionally onely , to prevent mistaking . As to the former Testimony of Cyprian ; out of it wee learne , First , That the eminency of one Minister above the rest in Government , is of Divine Institution . Post Judicum divinum . Secondly , That hee being chosen , hath a sole superiour power of judgement in the Church , to whom all must be obedient . I say not , hee hath a sole power absolutely , but a sole superiour power over all within his Diocess and Jurisdiction , by this Testimony ( whatsoever is to be said of the thing it self ) according to the Word of God . And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority , doth not imply they have no other . The Church hath taught us they may concur . Will you — such as be unquiet , disobedient and criminous within your Diocess , Book of Consecrat . Q. At the consecrat. of a Bishop . correct and punish according to such Authority as yee have by Gods Word ; and as to you shall be committed by the Ordinance of this Realm . 〈…〉 Ecclesiastical whether in order or degree ( which at present wee dispute not ) be according to Scripture , as before hath been shewn ; Government and Jurisdiction cannot bee separated from it ; although the Laws should not confer any , yea forbid it ; seeing the Church cannot subsist without Government ( which cannot be exercised regularly without Bishops . Cypr. lib. 8. Ep. 3 ) The same Cyprian , and in the same Epistle now cited ; shewing it to be the design of Satan , in setting men to oppose godly Bishops , that so hee may destroy Discipline , and by that , the Church it self , saith : Apparet quis impugnet , non scilicet Christus qui Sacerdotes aut constituit aut protegit ; sed ille qui Christi adversarius , & Ecclesiae ejus inimicus . Ob hoc Ecclesiae praepositum sua infestatione persequitur , ut Gubernatore sublato , atrocius atque violentius circa Ecclesiae naufragia grassetur . Who it is , and upon what design , that opposeth Episcopacy . It appears ( saith hee ) who opposeth the Bishop ; to be sure not Christ , who either appointeth or protecteth Bishops . But hee who is Christs adversary , and his Churches enemy ; for this end persecutes and infests the Church Ruler , that the Pylot being taken off , hee might with greater cruelty and violence make spoil and shipwrack of the Church . Thus far Cyprian . And this here , for the Right of this office in humane and divine .

SUBSECT . II.

THe next is , whether it bee a distinct Order from , or a superiour Degree above the Presbytery , or ordinary Ministry . Whether Episcopacy be a different order . Necess. Ref. p. 42. Touching the judgement of the Church of England , in which point , there need not be any great controversie , if men , that have little else to defend themselves , were not too captious of words . Of which sort of controversies , the Apostle giveth warning , viz. 2 Tim. 2.14 . That wee should not strive about words without profit . Answ. 1 The Preface to the Book of Ordination of Ministers saith : Preface to the Book of Ordination . It is evident to all men diligently reading holy Scripture , and Ancient Authors , that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church ; Bishops , Priests , and Deacons , which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them . Where it is plain , that saying these Orders , and then naming three , it is as much as if it had said ; These three Orders , which is the Exception the Brethren have against it . And because it calleth them presently Offices . But that altereth not what it said before ; for every order is an office , and every office is in some order . Again , they evidently prevaricate , for whereas they say that the passage . Almighty God — which hast appointed divers orders of Ministers in the Church , or in thy Church is in one prayer at the consecration ; namely , of a Bishop . It must be noted , that it is three times in the book , viz. At the ordering of a Deacen , of a Priest , and consecrating of a Bishop . Now applying this word in prayer divers orders of Ministers ; to every one of those offices , Can any man in his conscience doubt , but that they took them for several orders who compiled the book ? and which being confirmed by Parliament , and Convocation , 8. Eliz. cap. 1. is the judgement of the Church of England in this point , although it doth not every time it mentions the Bishop , name order , but sometime Office and Ministry . That the book calls the inauguration of a Bishop , Consecration of Bishops . not an ordering , but a Consecration , doth not overthrow what they said in the Preface , and in the Prayer ; in both which the book speaks of them , as of several orders , as wee saw but now ; for that word of Consecration is used for honours sake onely , as being the separation of a person to a more eminent order . If the Brethren could make advantage of it , they might by the same Logomachy , prove , that Bishops , Priests and Deacons , are consecrated also ; for the Title of the Book saies : The form and manner of consecrating Bishops , Priests and Deacons . Ergo Priests and Deacons are consecrated , as well it may bee said , as that Bishops are consecrated , therefore not ordered . This for the judgement of the Church of England , and of the Articles ( whereof the book of Ordination is a branch ) unto which the Brethren as it seems have also subscribed . Artic. 36. For revolting from which , Can. 38. they have merited the censures of the Church , but that , they say , those Canons have now no powder ; but there may bee some in making . If Linwood and Anshelme say , Linwood constitut. Anshelm in Ph●l. 1. that Episcopacy is not an order , distinct from Presbyters ; wee are to note , that these and many streams like , have but one head , which when it issued out this , was a little troubled , it is St. Hierom , whom in this they follow , and whose words they use . Who being provoaked by John Bishop of Hierusalem , Ad Evagr. Tom 2. & in Ep. ad Tit. 1. took occasion warmly to make that a general note , which hee had but from a few particular instances , and the latitude of the word Bishop in Scripture . That because there was not at that time any one so constituted at Ephesus , Act. 22. when Paul left that Church ; therefore there was not one afterward , when John wrote his Revelation , and Christ sent the message to the Angel , especially of that Church . To say that Angel was the company of the Ministers , Apoc 2. is to beg the question , not to answer the proof . Also , because there was none one while more specially designed by Paul at Philippi , or at least spoken to ; therefore , there was none at Colosse , when as the Apostle directs his speech to bee delivered to Archippus . To say there was no other Minister there , is to avoid what can not by such evasion be escaped . Ephesus had a Bishop , or call him what you will , a superiour Governour to all the Ministers , 1 Tim. 1. when Timothy was there ; and so had the Isle of Crete , when Titus governed it . Tit. 1. When the Apostle admonisheth the Hebrews to obey them that have the Rule over them , Heb. 13. Act. 15. Gal. 2. 1 Cor. 3 5. 2 Cor. 3.6 . Eph. 6.21 . Rom. 13.4 . cap. 15.8 . doth it exclude the government of James , or of Peter , to whom Paul applyed himself as the pillars and rectors of that Church . A speech uttered to many , doth not shut out the precedency of some one among them . The word Deacon is sometime applyed to the Apostles themselves , and to the Evangelists . And to the Magistrate ; Luk. 19.44 . 1 Pet. 2.12 . and to ●hr st himself . So the word Episcopacy , sometimes signi●ies vi●itation in general , in the Scripture ; sometimes the offi●e of A ostleship . Act. 1.20 . And his Bishoprick let ano her take ; ●n● sometimes the office of a Bishop or Pastor , or Presbyter . 1 Tim. 3. Hee that desireth the office of a Bishop . But this latitude of the Word in Scripture , impedeth not , but that the thing , now understood thereby , may be in Scrip●ure distinct from that of Presbyter , and is , in all those pla●es and persons , where and who had jurisdiction over other Ministers , as the Apostles , the Evangelists ; and others such as Timothy and Titus were . But that Hieron , even when hee disputes upon the Word , was not so clear against the thing , Ep. ad Evagr. in ipso fine . appe●rs , in that hee saith ; Presbyter & Episcopus aliud aetatis , aliud dignitatis est nomen . Unde & ad ●imotheum , de ordinatione Episcopi & Diaconi dicitur , de Presbyteris omnino reticetur , quia in Episcopo , & Presbyter continetur — Et ut sciamus traditiones Ap●stolicas sumptas de Veteri Testamento ; Q●od Aaron & silii ejus atque Levitae in Templo fuerunt , hoc sibi Episcopi , & Presbyteri & Diaconi vendicent in Ecclesia . The name saith hee ) of Presbyter and Bishops ; the one is a title of years , the other of dignity : Whence it is , that in the Epistle to Timothy , there is mention made of the ordination of a Bishop and a Deacon ( by the way note , Consecration an Ordination . that Antiquity doth name the consecration of a Bishop , ordination , which the Brethren deny ) but there is no mention there of the ordination of a Presbyter , because that in a Bishop , a Presbyter , is also contained . And that wee may understand the postolical traditions , taken out of the Old Testament ; Hieron , judgement of Ep●scopacy , whilst he d●sputes against it . look what Aaron and his Sons , and the Levites were in the Temple . Let the Bishops , and he Presbyters , and the Deacons challenge unto themselves in the Church ; where first we have as much distinction yeelded , as was betwixt Aaron and his Sons , and the Levites ; between the Bishops , and Presbyters , and Deacons . Secondly , That this distinction is Apostolical , and grounded on the equity of the orders of the Ministery in the Old Testament ; so that it is agreeable unto Scripture , both in the Old and New Testament Thirdly , That the word Bishop is used for Presbyter sometimes because it comprehends it : But hee doth not say it is comprehended also of it .

SUBSECT . II.

Answ. 2 BUt wee may quit this controversie about the distinction of the orders of Episcopacy and Presbytery ; for the question is of the power , which of men in the same degree is not alwaies the same . When the same Father saith in the same Epistle . Quid enim facit exceptâ ordinatione , Ep. ad Evagr. Episcopus quod non facit Presbyter ? What doth a Bishop excepting Ordination , which a Presbyter doth not ? and where elsewhere hee saith ; That imposition of hands , or confirmation of the Baptized , was proper to the Bishops , though hee qualifie it , by saying that it was done ad honorem potius Sacerdotis , quam ad legis necessitatem , ' for the honour of the Priesthood ( for so by way of excellency hee often , as also other of that time call Episcopacy , as we saw above out of Cyprian ) rather , than by necessity of the institution . ' And when in the former Epistle , and elsewhere , hee saith : Ad Evagr. in T●t . cap. 1. In toto orbe decretum est ut unus de Presbyteris electus , superponeretur caeteris , ad quem omnis Ecclesiae cura pertineret & Schismatum semina toll●rentur : That it was decreed through the whole world , that one should be elected out of the Presbyters , and set over the rest , unto whom the whole care of the Church should belong , and the seeds of Schism taken away . Also , Ecclesiae salus in summi Sacerdotii dignitate pendet : cui si non exors quaedam & ab omnibus eminens detur Potestas , Hieron . ad●ers . Luciferia● . Circ. Med. tot in Ecclesiis efficientur Schismata , quot Sacerdotes ; unde venit ut sine Chrismate & Episcopi Jussione , neque Presbyter , neque Diaconus jus habeant baptizandi : The safety of the Church ( saith hee ) depends upon the dignity of the chief Priesthood ( so hee calls Episcopacy ) unto which unless there be granted , an exempted , and above all eminent power ; there will bee so many Schisms in the Churches , as there are Priests ; whence it comes to pass , that without the Ordination ( ●hrismate ) and Authority ( Jussione ) of the B●●hop , neither Presb●ter , nor Deacon hath power to baptize . Which last words , exclude the notion of this place , its being understood of Christs . Again , Ut Pontifices Christi , qui tamen rectam fidem praedicant , Ad Theophilum advers. Error . Jo. Heros . Tom. 2. non Dominorum metu , sed Patrum honore reveremur — non sumus tam instati cordis , ut ignoremus quid debeatur Sacerdotibus Christi , &c. That wee may ( saith hee ) those namely , which preach the Orthodox Faith , prosecute such Bishops not with the fear of Masters , but the honour of Fathers . For wee are not so swollen with pride , that wee understand not what is due to the Priests of God . Now in these places : Although hee do sometimes imply Episcopacy to be of divine Authority , as where he compares it to the office of Aaron . Sometimes Apostolical , as where hee saith it of their Tradition . And sometimes Ecclesiastical ( but by the Authority of the whole world ) yet in all , hee acknowledgeth such power in the Bishop to do that in the Church , that none other may either in the nature of the thing ( as the extirpation of Schisms , which could not be done before ) or in the right of Authority , as Ordination , and imposition of hands ; without which the Presbyters have no power at all , not so much as to baptize . So that let Episcopacy and Presbytery differ in order or in degree onely ; so long as some main parts of Jurisdiction can be performed onely by him , or not without his pre-eminent Authority ; why struggle wee with that truth , and that sword of the Spirit , on which edge soever whereof wee fall , wee are certainly wounded . The General is but a souldier ( to use the Brethrens own comparison ) but may hee not do something that a common souldier , yea the whole Council of Commanders cannot do ? So the Pylot in a ship , not onely for his skill , but for his place . Magistrates may be said all to bee in the same order , and to differ in degree one y ; But what Protestant is so weak of head , and wilde of heart , as to top Tyburn for denying the Kings Supremacy . It being granted that there is the same use of a Bishop in the Church as of an Emperour , or Commander in chief in an Army ( For the Church is an Army with banners ) as both Hieron , Cant. 6.4 . and the Brethren yeeld ; the question is not in what ra●k or file , but in what p●ace and power . Not what Name , but what Authority hee hath . But too too much of this Criticism .

SUBSECT . III.

Necessit . Ref. p. 44. TO that which the Brethren oppose , viz. That there are examples of Ordin●tion in the New Testament without a Bishop , if the assertion were strong yet is the proof weak . For the laying on of the hands of Simeon Niger , of Lucius of Cyrene , and Mana en mentioned , upon Paul and Barnabas , Act. 13.1 . was no Ordination ; for the one was an Apostle , and the other an Evangelist before . It was but a special and solemn mission , Imposition of hands . in which case , laying on of hands was usual in that * * Eam ( ceremoniam ) mutuati fuerant Apostoli ex veteri gentis suae consuetudine . Cal. in 2 Tim. 1.6 . Heb. 7. Nation , even by those who were not properly Ecclesiastical men , as Jacob laid his hands upon Ephraim and Manasseth ; and even among our selves , wee often lay our hands on the head of a childe , when wee pray God to bless him . This imposition of hands therefore doth not argue ●ur●sdiction in this place , but the symbol of Blessing . For if it were , and that without controversie the less is blessed of the g eater : Then must these Brethren be superiours to the Apostle Paul and Barnabas , none of them bei●g an Apostle themselves , which I suppose the Brethren will not say . Mat. 18. Our Saviours laying his hands upon the children , and blessing them , was according to the custome , though with more than common efficacy and authority , That afterward it was applied to Ordination , and by a Metonymy set for Ordination it self , 〈…〉 doth not make it proper unto that , but makes that the more solemn by this . Again , it might be said that these named in the Church of Antioch , were Prophets , as the Text calls them , and Teachers , but such as were Apostolical men , such as Barnabas , who afterward visited in his own name ( being accompanied by John , Mark , Act. 15. for societies sakes ) the Churches of Cyprus , and 't is like , several others also . So that such persons are sometime called Apostles ; Rom. 16.7 . Andronicus and Junia were of note among the Apostles . Titus and the Brethren sent to Hierusalem are said to be the Apostles ( so in the original ) of the Churches . And some were tryed , 2 Cor. 8.23 . which said they were Apostles , but were not ; Rev. 2.2 . which could not be understood of the Twelve , nor of Paul . Thirdly , What might be done by extraordinary power or precept of the Holy Ghost , doth not prejudice the observation of order , where there is no such foundation . Numb. 23. Else every man that sees such a thing as Phinees did , might do present execution . Fourthly , What might be done , by such as were no Bishops , where no Bishop was appointed , doth not justifie the usurpation of those , who contemn such Authority . Moses did consecrate , before Aaron was instituted , but afterward it had been intrusion for him so to do . Exod. 24. And the young men did sacrifice before the institution of the Priesthood , might they do so also afterward ? 1 Tim. 4.14 . Calvin in lo● . That Timothy was ordained by the laying on of the hands of the Presbytery , The text saith : But Calvin saith , that hee rather thinketh it was the office , than the Colledge of the Presbyters . But howsoever , yet this excludes not the Apostles presence , who elsewhere saith it was by the Imposition of his hands . Yea so , 2 Tim. 1.6 . that huc magis inclinat conjectura unum tantum fuisse , qui manus imponeret : That the conjecture leads , rather to think , that one onely laid on hands ( though in the name of the rest ) saith Mr. Calvin . Sole O●din●tion . Which may obstruct the Brethrens confidence , that say ; there is no example in Scripture of sole Ordination ; but for this we contend not . To say that the Ordination by the Presbyters , made him a Preaching Presbyter and Bishop ( as the Brethren do ) and that of Paul made him an Evangelist ; is to make him twice ordained , which is not once proved , and therefore may as easily be denied . This for that they produce out of the Gospel .

To what they say from Law , viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming , and the Brethren thence inferring , that the Law did not intend to binde all to this form of Ordination . It is easie to see , that the Statute refers to those then not ordained by it , but by other order , or in other places ; but is no cloak for any since .

What in the fifth place they add , that this affixing the right of Ordination unto Bishops , doth unchurch all the Protestant Churches ; is a cast of their office , which is to calumniate . For that is law and order in one place , which is confusion or Schism in another . The Apostles Rule , 2 Thes. 3. Reformed Churches . That every man meddle with his own business , may bee in some sense applicable to Churches also . Wee know our own duty , wee hope charitably they would do theirs , had they the liberty wee have , or the light . They condemn not us , wee despise not them ; but give them the right hand of fellowship , and when occasion serves wee declare , that wee are with them , and they with us one bread and one body .

SECT. IV. Of the book of Ordination .

SUBSECT . I. Bishops imposition of hands on Deacons .

NExt , that they may mark out iniquity , and accomplish a diligent search for it ; and that so the nakedness of their Father and Mother ( if any were ) might in no part be covered with the veil of charity or modesty , but exposed to the contempt and scorn , of those in Gath and Askelon . They fall upon the book of Ordination . But what Book ? sure such as is written sententiis vivis , The book of Ordination . as the Jesuite spake of Savanarola upon the Psalms . So composed for strength of Doctrine , and piety of expression , that there is no religious heart can think , but that they were guided in it by the very Spirit of God ; and which did the Brethren conscionably peruse , they would finde , as wee say , other fish to fry , and instead of quarrelling with it , fall down , and ask God forgiveness for their breach of what they promised , when they were ordained by it : But to the particulars . Omitting their quarrel to the three orders , and the word Priest , answered before . Come wee to their exception against the ordering of Deacons , which is , P. 45. that the imposition of the hands of the Bishop alone upon them , is contrary to Acts the sixth , where 't is said , that They , and not one of them onely laid their hands on them . But , if it be of necessity , that at the ordaining of the Deacon , there must be the hands of all the Apostles , or Ministers present ; Then more should be required thereunto , than to the making of a Minister or a Bishop ; for that was done by Pauls hand , as himself witnesseth in Timothy ; or at least it will follow , that one Apostle , 2 Timothy 2. if the rest were present , had not power to make a Deacon . Secondly , Is it any way probable that all the Twelve laid their hands upon every one . May not rather Calvins opinion , above cited , hee admitted , viz. ' that one onely did it in the name of the rest . Thirdly , How will it follow that , if all the Apostles laid on hands , that therefore every Minister present with the Bishop must do so too , unless they can shew , that every private Minister doth come as neer the dignity of an Apostle , as a Bishop doth , who is a Governour of the Church . Fourthly , It is well noted in the Articles that some superstitions in the Church ( though there it speaks in another case ) have grown , Artic. 25. of the Sacrament . partly of the corrupt following of the Apostles . The Apostles , and not one onely might lay on hands , because there were several to bee ordained . And many occasions did admonish them of expedition . Again , Their Deacons were not in all points as ours , which are admitted into the order of the Ministry : Why the sole imposition of the Bishops hands is used in Deacons . which because an inferiour one , to represent the distinction of it , and the dignity of the other , ( viz. The Ministry usually so called , or Priesthood ) it was thought convenient to impose the sole hand of the Bishop in the one ; But for more solemnity , not more efficacies sake , to adjoyn other Ministers to the Bishop in the other .

SUBSECT . II. Apostles choose Deacons .

THey except secondly against that passage in the Except . 2 prayer ; where it is said that God did inspire his Apostles to chuse into this order St. Stephen , &c. whereas they say , Act. 6. the Text saith , it was the multitude . Now the Brethren say it was by order from the Apostles . And it hindreth not but that the Apostles might chuse with them , or if not , their approbation is their chusing , after the multitude had made theirs . Where the Brethren say , that to say the Apostles chose them , directly ' crosseth the Text : they give us a taste of their learning , and of their Logick . With them it seems , Except . 3 subordinata & simul vera , are contradictoria , and Jonathan and David mortal enemies .

SUBSECT . III. Receive the Holy Ghost .

BUt that which most offendeth ( say they ) is ; N. 3. Receive the Holy Ghost . that in the very act of ordaining ( Priests or Ministers ) the Bishop takes upon him to give that , which none but God himself hath power to bestow , where it saith , Receive the Holy Ghost , &c. which be the words of Christ himself to his Apostles , without any warrant from him to bee used by any other . Because in other ministrations , where the words of Institution , in Baptism , in the administration of the Lords Supper , &c. are first rehearsed ; and then , at the Act of ministring , a prayer is used , not a Magisterial use of the very words of Christ himself in the first institution . For answer : Answ. First the Bishop is not to be laden with this odium alone ( if any were just ) but the rest of the Ministers also that impose hands with him , the Bishop for orders sake being but their mouth . But to the matter . First ; To the thing it self ; next to their exceptions against it . To the former ; Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general , Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose . And particularly assumeth to himself the calling of the Ministry . As , separate unto mee , saith the Holy Ghost , Barnabas and Saul for the work that I have appointed them . Act. 13.2 . And take heed unto your selves , and unto the flock over which the Holy Ghost hath made you over-seers , Act. 20. saith the Apostle to the Ministers of Ephesus . Whence it follows that no Minister can be made , but hee must have the Authority of the Holy Ghost . Secondly , It is necessary also that hee receive the Holy Ghost it self , in the gifts and abilities of it , for the discharge of this calling . For no man can say ( that is , effectually teach ) that Jesus is the Lord , but by the Holy Ghost , saith the Apostle . 1 Cor. 12. And every spirit that confesseth ( that is , soundly preacheth ) that Jesus is the Christ is of God . 1 John 4.1 , 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ . Thirdly , The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand , as in Baptism , and the Lords Supper , wherein , at least unto the faithful , the Holy Ghost is conveyed . So as in respect of the thing it self , the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained .

Sense of the words . 2. Next for the meaning of the phrase . First , wee must observe ; That the word Holy Ghost here , may be either taken for his person and gifts , or for his Authority , or both , by a Metonymy . It is taken for his gifts , where it is said , John 7. that the Holy Ghost was not yet ; because Christ was not yet glorified . It is taken for his Authority , when the Apostle saith that , the Holy Ghost had made the Ministers of Ephesus the overseers of the flock . Act. 20. Secondly , wee may expound the words by way of declaration , and solemn pronouncing , as well as imparative , or communicative bidding . And the other words may bee so expounded also , according as in absolution , it is in one place in the Common Prayer-Book pronounced authoritatively , yet it is expounded to bee onely a declaring and pronouncing . Now to apply the former : The word Holy Ghost here seems to bee taken for the Authority especially , of the Holy Ghost to the exercise of the Ministerial function , As if it were said : Take thou the Authority of the Holy Ghost , which hee hath appointed his Church to communicate and dispense to persons worthy , for the Ministry of the Word ( in binding and loosing ) and of the Sacraments .

3. To their exceptions . First , To the exception general it self , that this form hath no warrant . No warrant . It is answered , Answ. That in other things they urge the Letter of the Scripture . And surely where there is no incongruity in the thing , nor impediment from some other cause from using the very words of Institution ; there cannot bee desired a better warrant . Now that there is no such incongruity , nor impediment shall bee shewn in answering unto the Reasons of the former exception ; whereof the first is that , Proof . none but God himself hath power to give the Holy Ghost . But it hindreth not , but that what none but a superiour Authority can have power to give originally , may yet bee given ministerially , Answ. and by delegation from that superiour power . Neither Moses had power to consecrate Aaron , nor Samuel to confer the Kingdome unto David , nor the Apostles themselves to give the Holy Ghost but by delegation and commission . Which power , if , ( as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister ) the Church ministerially hath not ( for without that power it cannot bee done ) then must every Minister receive his authority and outward call immediately from Heaven . Neither is repugnant hereunto , Lib. 1. dist. 14. cap. 1. Hic quaeritur . Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences : nor of Austin himself , whence hee hath it , viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum . Orabant quippe ut veniret in eos quibus manum imponebant , non eum ipsi dabant . Quem morem in suis propositis etiam nunc servat Ecclesia : Object . For neither ( saith hee ) any of the Disc ples gave the Holy Ghost , but they prayed that hee might come on those , upon whom they laid their hands , but gave him not themselves , which custome the Church even now retaineth in her Bishops . For our Church doth pray in laying on of hands , and with and under the words Answ. 1 of Institution , asketh also , before and after . What form of words the Apostles used in laying on of hands , and conferring the Holy Ghost is not expressed , but unlikely it is that they used none . Now those they used , whether they were those used by our Saviour , or others in form of praying , cannot be determined , nor therefore their example urged in that , which our Church pretendeth not unto . But the former will bee more evident in other ministrations also . In Absolution , the form is in the Liturgy , in the visitation of the sick . Imperative and authoritative as I may so speak ( and in a good sense so it is ) by his authority committed unto mee , I absolve thee from all thy sin , &c. yet in the general absolution after the general confession , at morning-prayer ( by which the former must bee expounded ) it is expressed to bee but declaratory , by way of solemn and authoritative pronouncing ; and with the concurrence of prayer , for efficacy of such declaration . Almighty God who hast given power and commandment , to declare and pronounce to his people being penitent , the absolution and remission of their sins , &c. In Baptism the Holy Ghost and remission of sins is given , and that by the ministration and the words spoken by the Minister . So also in the Lords Supper the body and blood of Christ ( sacramentally ) is conferred by the words and action of the Minister ; none of which is in the power of any to bestow , but God onely . Shall wee therefore except against the fruits of those Ordinances , or against the Minister for pronouncing such words , and doing such actions ? Again , as in the Absolution there goeth with the Pronounciation , prayer also , and so likewise in Baptism and the Lords Supper , what hindereth , but that the words may be taken under a precatory sense also , and as including prayer , which more expresly goeth both before and after ? The words therefore take thou the Holy Ghost , do not argue an original , or an inherent power , but Ministerial onely ; and so as not excluding a precatory vertue also . This to the first Reason . The second is , because they were the words of Christ himself to his Apostles ; what Proof . 2 then ? were all Christs words to his Apostles peculiar to them ? Answ. It was to his Apostles that hee gave the command of baptizing and teaching , and of giving his last Supper . Have none therefore power since to administer these Ordinances ? Again , if no Minister can be made but by the Holy Ghost , and his Authority , and this Authority were proper onely to the Apostles , because the words were spoken to them , then is the Church deprived of the Holy Ghost ever since the Apostles , nor hath power to ordain a Ministry . The third reason is taken from the parallel of other administrations , Proof . wherein the words of institution ( in Baptism , in the administration of the Lords Supper , &c. ) are first rehearsed , and then , at the act of Ministring a prayer is used ; not a Magisterial use of the very words of Christ himself in the first institution . First it is untrue that there is any difference in this , Answ. between Ordination and Baptism , or the Lords Supper , for as in these , there goeth prayer before and after , So also in this of Ordination . But in the very act , there is used a Magisterial ( if the Brethren will have it so ) or an authoritative command , precept or imperative expression . In Baptism I baptize thee in the name of the Father , &c. not a praying that hee may be baptized . The sense whereof is : I wash away thy sins , or as Ananias to Paul , arise and be baptized , and wash away thy sins , Act. 22.16 . which is Magisterial and commanding . At the least it is an using of the very words of Christ himself at the first institution , as neer as may bee , which the Brethren deny to be lawful . So in the Lords Supper : It is not , in the very act : I pray that thou mayest be one for whom Christ died , and that thou mayest feed on him by Faith : But a peremptory assertion , that Christ died for him , and an imperative command that hee should feed on him by Faith . In neither the one Sacrament nor the other , is there a prayer used in the very act of administring . Neither were it unlawful if the former were in the Lords Supper , Take thou the body of Christ , take thou his blood , which some have used , But that our Church for the avoiding of Superstition hath been forced to use other words . The Germane and Dutch Churches use a form not unlike that now named . The Dutch : Form of the Lords Supper in the Dutch Churches . The bread which wee break is the communion of the body of Christ , take and eat it : where they are commanded to take the body of Christ , as peremptorily , as the Minister is commanded to take the Holy Ghost . So in the Cup. But none can give the body and blood of Christ but himself onely . And in the Germane Church of Colen , Liber . Reform . Colen . in the Liturgy above mentioned , in the form of giving the Lords Supper . Accipe & manduca ad salutem tuam , corpus Domini , quod pro te traditum est : Take and eat the body of Christ to thy salvation , &c. But secondly , as was said above , if the words may bear the fotm of a prayer also , there needs no altering , unless it bee of the Brethrens spirit unto more charity . Again , wherein wee differ from the very words of Institution , it is partly because it would bee incongruous to use them , as to say : This is my body which is given for you , &c. And partly , to prevent , as was said , such superstitions as had grown into the use of that Sacrament for want of a more clear explication of those words . But it is not incongruous english to say ( as a Deputy in the name of the Original Author ) receive the Holy Ghost . So also there hath no Superstition arisen upon these words ( because by Doctrine prevented elsewhere ) by reason whereof , the Church should be constrained to change the very words of our Saviour . Especially seeing they serve more emphatically to confirm the assurance of the Minister in his call ; as also to beget a greater Authority for his person and office in the hearts of the people , both which is very necessary . Ac uberrimum h. doctrinae fructum quotidie percipit Ecclesia , dum pastores suos intelligit , divinitus ordinatos esse aeternae salutis sponsoris . Cal. in Joh. 20.23 . Whilst the people hereby understand , that their Ministers are ordained by God to be his Embassadors . If it be replied ; Object . that it nourisheth a Popish opinion of the Episcopal and Priestly power , to convey the Holy Ghost , Object . and to forgive sins ; Answ. It is answered that neither of these opinions are Popish , but onely the Application of them to unfit persons ; and the perverse exposition of them , as if they had such power in their sleeve , to dispense when and to whom they pleased . The danger whereof is not such among us , who are better taught ; as that wee should for it , alter the words of institution , and form of ordaining , of which there is such particular use . To their third exception , that it countenances a sole Except . 3 power of Ordination ; Answ. the very form of Ordination answers , which appoints that the Bishops with the Priests or Ministers that are present , shall lay on their hands , and not the Bishop alone . To their last , of offence to Except 4 Protestant Churches . abroad , Vide Harm. confess . they have not declared any such offence in their publick confessions in reference to our Church , that I know of ; nor will , if they consider our Doctrine in this particular . Answ. If some particular men should not be satisfied , if for that wee should alter , wee should do it rather for the Brethren , who are , or have been of our own Church . But to satisfie a few , we may not by unnecessary change scandalize many more . To conclude , the sense of our Church in these words and this ceremony , might be expressed in that of Austin , ' on those words : Received yee the Spirit by the works of the Law , or by the hearing of Faith ? Aug. in Gal. 3. 2. Tom. 4. Ab Apostolo praedicata est eis fides , in qua praedicatione utique adventum & praesentiam spiriti sancti senserant . By the Apostle ( saith hee ) the Faith was preached unto them , in which preaching verily , there was felt the coming and presence of the Holy Ghost . So doth our Church give the Spirit , whilst shee repeating the words of Institution , intends and prayes , that those to whom her word is directed , and for whom her prayers , Annot. in Joh. 20.22 . in Indic . Autho●it . ap. Aug. tanquam ex Serm. 11. de verb. dom. Tom. 10 quanquam id ibi non invenio , sententia tamen proba est . may feel the coming and presence of the Spirit . I end all with the words of that Author : Insufflavit & dixit , accipite Sp. S. Ecclesiastica iis verbis po●estas co●lata esse intelligitur : inspiratio ergo haec , gratia quaedam est , quae per traditionem infunditur ordinatis . He breathed on them , and said , Receive the Holy Ghost : in these words wee must understand ( saith hee ) an Ecclesiastical power is given ; This Inspiration therefore , is a certain grace or priviledge , which by delivery ( in imposition of hands ) is infused into the ordained . which sentence being it takes in , both the power and the gift , may not unfitly ( being expounded as a Ministerial act assisted with prayer ) close this dissertation .

SUBSECT . IV. Consecration of Bishops and Archbishops , &c.

3. Gen. Exception against book of Ordination . THe last Exception they have against the book of Ordination is about consecration of Bishops and Archbishops . Where first , that because that the same portion of Scripture is appointed to be read at the consecration of a Bishop , Pag. 46. that was read at the Ordination of Priests ; therefore they infer that the compilers of the book never dreampt of a distinction of orders between Bishops and Presbyters . Surely the Brethren are somewhat confident , Answ. that their readers are very easie , either to be perswaded , or to be deluded : For may not the same Scripture contain matters common to both , and peculiar more specially to one of those orders . When they have expressed themselves sufficiently before , must the appointing of a chapter that containeth precepts for both joyntly , yet for the one more eminently , argue they meant thereby to confute themselves ? The next exception is , That there is no warrant Except . 2 in Scripture for Archbishops . Not indeed for the very word ( as there is not for many other things , Answ. as for the Trinity , Justification by Faith onely , Baptism of Infants , Women coming to the Lords Supper . ) But for the thing there is . The Evangelists , as Timothy and Titus had power over other Ministers ; And the Apostles had power over them . If the state of the Church then needed such Superintendents over Bishops , and the state of the Church now , have the same use and exigency of them ; There is warrant in Scripture . And so there is in Law and Reason , viz. to constitute such officers in the Church , as well as in the Common-Wealth , as whereby the government of it , may bee the more conveniently managed . The commendation of the wisdome of the Church in this institution of Archbishops , wee heard above out of Bucer and Zanchy . And may further out of Calvin : Calv. Instit. l. 4. c. 4. s . 4. Quod autem singulae Provinciae unum habebant inter Episcopos , Archiepiscopum : Quod item in Nicaena Synodo constituti sunt Patriarchae , qui essent ordine & dignitate Archiepiscopis superiores , id ad disciplinae conservationem pertinebat . — Si rem , omisso vocabulo , intuemur , reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere , ab eâ quam Deus verbo suo prescripsit . Now that ( saith he ) every province had among their Bishops one Archbishop ; Archbishops and Patriarchs approved by Calvin . and that in the councel of Nice there were ordained Patriarchs , which should be in order and dignity superiour unto Archbishops ; this was done for the preservation of Discipline and Government . — But if wee will , omitting contention about the Word , consider the thing it self , wee shall finde , that the ancient Bishops intended not to frame any form of Church-Government , which was , in kinde , different from that which God had appointed in his Word . Thus far hee . Go to now , yee that pretend to be followers of Calvin , and see whether Archbishops , yea Patriarchs have not warrant from the Word of God . The Brethrens third Exception is against the Except . 3 consecration of an Archbishop ; but upon the former ground , that it is but a humane creature : Consecration of Archbishops . which ground is confuted . But if hee were , Answ. yet consecration may be requisite , as a solemn separation of a person to an office in the Church of so much influence , of so much consequence . As , though Kings themselves bee in some sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an humane creation , 1 Pet. 2. though by Gods secret appointment ; yet no man ever quarrelled with their solemn inauguration by prayer & other ceremonies ( suppose them such as are not superstitious ) into their office . That they say , our Church seeth no necessity of the consecration of an Archbishop , Inst. because it appointeth the same form for both , Answ. is to stumble at the same undutiful stone , to indeavour to make the Church contradict it self . To appoint a consecration for an Archbishop , and yet to make it a thing of no necessity . That it hath not appointed a different form for this , is , to let the Brethren and all men understand , that they did not count this a different order , but degree onely in the same order ; and therefore the same form of consecration might serve for both , Because the Church would not multiply services without necessity . To the last Exception which they infer from Except . 4 the former , viz. That seeing the Archbishop is but of the Churches constitution , Oath of common obedience . therefore they see no reason why he should receive an oath of Canonical obedience from the Bishop . But of the Antecedent wee saw above ; Answ. as to the consequent it is untruly gathered . For though an Archbishop bee but of Ecclesiastical constitution , what hindereth , but that , having so great an influence upon the Church , the welfare whereof doth so much consist in the obedience of the several Governours thereof unto their Superiours ; and this , by men in place , so hardly , oftentimes performed , without more solemn obligation of conscience ; what impedeth , either in Religion or Reason , that for the securing the peace of the Church , and the exercise of Government , an oath may not be exacted of an inferiour degree . But that here 's the cramp ; it argues too much inferiority and subjection unto the Archbishop of a Bishop , with whom the Brethren do count themselves equal , who are men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and such as cannot bear the yoak ; especially , having now , as Caesar once , so long ruled , that to obey , they knew not how . But they should remember , that a levelling spirit , is as dangerous in the Church , as in the Common-Wealth and tends to Anarchy , and no Government at all . What made Diodate else at Geneva , come so rarely to the consistory , but this , that hee said , Young men perked up , and every one having an equal power , there was no place for gravity in the Government , which hee expressed to one I know , to this effect . And thus I have done with their Exceptions against Episcopacy , the Government , and the solemn initiation thereunto , its consecration .

SECT. V. Episcopal Jurisdiction .

THeir next is against its Right of Jurisdiction . Against Episcop. Jurisdiction . And Except . 3 first of sole Jurisdiction , Or the exercise of Government alone . Where first their assertion : not onely , that Bishops have not the onely power of Government , but also that all Presbyters have a share therein . Next their proof of it . First to their assertion . First , Because my scope is onely to vindicate , Answ. so far as I am able , The Doctrine , Worship and Government of the Church , as agreeable to the Scripture , and as received publickly , established and practised in this Nation ; if any do break this fense , let the Serpent bite him ; Eccles. 10.8 . if hee remove these stones , let them fall upon him , if hee willingly violate these holy and sacred bonds of Law , how weak a Patron soever I am , hee shall have no advocate of mee . Next the Terms , perhaps would bee explained . For sole Jurisdiction may bee taken either for sole Right of Government , Sole Jurisdiction . so that no man else hath any thing to do to govern but himself , or by delegation from him ; or else for the sole Right of the exserting , exercise and putting that power into execut●on . Now in the former sense , neither the Scripture , so far as I understand , nor the Church of England , hath asserted such power in any Ecclesiastical persons since the Apostles , who onely , under Christ , had a power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and autocratical . Or thirdly , For an eminent degree , of power in Government , so as that some acts thereof , do solely belong unto him to perform regularly , and in common order . Now in this sense , omitting the name ( as Zanchy said above ) and keeping our eye upon the thing it self ; seeing both the Scripture and the Church of England , as also the practice of the whole Church through the world formerly , and the most learned men of the reformed Churches of late ( all which have been evidenced above ) have constituted an order or degree of persons , who of right had and ought to have the Regiment and Government over other Ministers ( as is plain not onely by the Apostles , but also by the Evangelists , Timothy and Titus , as also by the perpetual necessity of the Church ) I must needs refer unto that fore-quoted sentence of Cyprian to this purpose , and add here another of like effect out of him : Haec sunt enim initia haereticorum , & ortus atque conatus Schismaticorum malè cogitantium , Cypr. l. 3. Ep. 1. ut sibi placeant , ut praepositum superbo tumore contemnant . Sic de Ecclesiâ receditur , sic altare prophanum foris collocatur ; sic contra pacem Christi & ordinationem atque unitatem Dei rebellatur . These are ( saith hee ) the beginnings of Hereticks , the rise and struglings of ill minded Schismaticks ; to please themselves , and with proud stomach to despise the Bishop ( for so this word must here be meant ) thence men depart from the Church ; thence the prophane altar of separation is placed elsewhere ; thence , against the peace of Christ , and against the Ordinance and unity appointed by God , rebellion is raised . Fourthly , Sole Jurisdiction , may be taken for exercising those Acts that of right belong to him to do , wholly of his own head , without ingagement to consult and advise with any , or else for the sole power of acting , but upon ingagement of taking with him the Judgement and opinion , though not the governing power of others also . Hence the Apostle in the former sense , admonisheth that the Bishop , as well as any other Minister and Elder , Tit. 1.7 . must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one that in the Government of the Church goeth upon his own head . And in the latter sense , is it that Cyprian ( than whom , no man was more for the priviledge Episcopal , and for entire obedience thereunto ; yet ) saith : Cypr. l. 3. Ep. 10 Ad id vero quod scripserunt mihi compresbyteri nostri — solus rescribere nil potui , cum a primordio . Episcopatus mei statuerim , nihil sine consilio vestro , & sine consensu plebis mea privatim sententia gerere . Unto that ( saith hee ) that my fellow Presbyters wrote unto mee , I can alone return no answer ; for I determined from my first entrance into my office , privately , and of my own head , without your counsel , that are the Ministers , and without the consent of the people , to do nothing . For the true understanding of which sentence and other like , as also for a resolution of the question it self , a few things must be severally and distinctly noted . First , That hee doth not in this , overthrow what several times hee said before , L. 1. Ep. 3. l. 3. Ep. 1. touching the obedience due from the whole Church to the Bishop ; but onely signifies that hee thinks it his duty to advise with them , as theirs to be obedient unto him . Secondly , That this course of use then , is not so necessary now , when as all the motions and actings of the Bishop are laid forth and determined , and hee obliged to operate and govern onely by them ( by the Laws and Canons ) which was not so fully done in that Fathers time . Thirdly , That this order is not observed therefore , by those who are most Antiepiscopal , not by the Brethren , or Presbyters , neither here nor beyond the Seas ; who do not call the people to all consultations , but onely Presbyters , either sacred or civil . Lastly , That this practice of Cyprian , is ad amussim and exactly performed by the Bishops of England . For , The Bishops in the Church of England do nothing but by the advise of their Brethren , and of the people . First , seeing they arrogate no power , but what the Scripture , the Canons of the Church , and the Laws of the Land do allow ; and secondly , that by these all whatsoever materially they do , is already prescribed to them ; And in the third place , those powers in Scripture , Canons of the Church , and Laws of the Nation , are approved , and confirmed both by their Brethren , the Ministery in Convocation , and by the people in the Parliament by their delegates ; it follows truly and really , that the Bishops in England act nothing , but in effect , according to that Fathers example , by the counsel of the Ministry , and consent of the people . Thus much for their assertion . Brethrens proof . As to their proof , It is from Antiquity , from the book of Ordination , from the Common-prayer-book , and from the Law . First , For Antiquity , P. 47. they say in Cyprians time , there were in Rome a number of the Clergy , Answ. who acted with the Bishop . By this argument wee may infer strange consequences . For the Parliament acts with the King : So Acts run , the Kings most excellent Majesty , with the advice of the Lords and Commons , &c. And the Counsel acts with the King ; for that is common in proclamations ; The King by the advice of the Privy Counsel . The question is not with whom the Bishops act , as who hath the primary Power . The Justices on the Bench act with the Judge ; but can they declare Law , give the charge , and pronounce sentence . Wee heard above what Cyprians judgement was of the power of the Bishop , what also out of tenderness and indulgence , and to avoid offence , and for better light , not for more jurisdiction , hee condescended unto also . Next Proof . 2 for that out of the book of Ordination : that because it is asked the Minister to bee ordained , whether hee will obey his Ordinary and other chief Ministers , &c. therefore there are other Ministers , that have the power of jurisdiction . As if this did not refer unto the Archbishop , Answ. or other officers of the Bishops . To which , because they cannot answer , they object a place out of the Liturgy , which shall bee spoken to in its time . P. 48. The other place in the book of Ordination . That because it is asked the Priest to be ordained , if hee will administer the Doctrine , Object . and Sacraments , and Discipline of Christ , as the Lord hath commanded , and as this Realm hath received the same ; therefore they say it was the intention of the Church , to admit all Presbyters to have a share in Ecclesiastical jurisdiction . That is , It was the intention of the Church , Answ. to 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 , King James's Proclamation for Uniformity of Common-prayer , prefixed to some Editions of the Liturgy . which by Law was established in the daies of the late Queen of famous memory , blessed with a peace and prosperity , both EXTRAORDINARY , and of many years continuance . A STRONG evidence that God was therewith well pleased . The importunity of the complainers was great , their affirmations vehement , and the zeal wherewith the same did seem to bee accompanied , very specious ; ( And ) they began such proceedings as did rather raise a scandal in the Church , than take offence away , and did other things carrying a very apparent shew of Sedition . Upon this double experience when such motions of change were made to him , hee * * In his Proclamation for unity of Common-Prayer , and confer . H. Court . crushed the chicken here in the shell ( lest it being hatched by indulgence , might pick out his eyes ; as it did afterward some others ) and did well . King Charls His Majesties Father yeelded in these things to Scotland , but doth , not obscurely , bewail it . If any , saith hee ( speaking of Episcopacy ) shall impute my yeelding to them my failing and sin , Icon. Basilic . medit . 17. p. m. 156. I can easily acknowledge it . On the issue whereof , no man can , without horrour reflect . Now , Faelix quem faciunt aliena pericula cautum . O happy hee whom others failings make Wise to become , and by them warning take .

But it may be , times are different , and : am I made of the Kings Counsel ? I conclude all , 2 Chron. 25.16 Erasm . in Epist. Hieron . ad Heliodor . Tom. 1. Ep. 1. in Antidot . advers. calumniam . first with that of Erasmus : Ad haec video esse non-nullos hujuscemodiingenio , ut cùm apicula ad omnem flosculum , ad omnem advolans fruticem , tantum id excerpat , quod ad mellificium sit conducibile ; ipsi solum hoc venentur , si quid sit quod aliquo pacto Calumniari possint . His mos est , è toto libro quatuor aut quinque verba decerpere , atque in eis calumniandis ostendere quantum ingenio polleant . Non animadvertunt , quibus temporibus , cui , Causes of calumniating of an Author . qua occasione quo animo scripserit ille . Neque conferunt , quid praecesserit quid sequatur , quid alio loco eadem de rescripserit . Tantum urgent ac premunt quatuor illa verba : ad ea machinas omnes admovent Syllogismorum : detorquent , depravant , aliquoties & non intellecta calumniantur . That is , I perceive ( saith Erasmus ) that some men , are of that disposition , that , whereas the little Bee flyes to every flower , and to every green thing , onely that it may gather that whereof it would make honey ; these men only hunt after that , which they may rail at . The custome of such men is , out of a whole book to cull out four or five words , and in reviling of them , to shew what abilities they have . They consider not , in what times the Author wrote , nor to what persons , nor upon what occasion , nor with what intention . Nor do they compare what went before with what follows after ; what hee said of the same matter in another place . Onely they urge those four words ; they wrest , they deprave , and sometimes reproach what they understand not . Thus far hee . Next with that elegant and prudent observation ( absit invidia verbo ) of our late Soveraign upon this same Argument . Icon. Basilic . Medit. 27. To His Majesty that now is . Not , but that ( saith hee ) the draught being excellent as to the main , both for Doctrine and Government in the Church of England ; some liues , as in very good figures , may happily need some sweetening or polishing . Which might have easily been done , by a safe and gentle hand ; if some mens praecipitancy had not violently demanded such rude alterations , as would have quite destroyed , all the beauty and proportion of the whole . Thus the King . The close of all . Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 , 7. Rom. 16.17 . I seal up all with the grave admonition of a Primate Bishop , and the Authentique Decision of this case by a Prince of Kings . Let not every wanton wit ( saith the former , to one of the Houses of Parliament ) bee permitted to bring what fancies hee list into the pulpit , and to disturb things that have been well ordered . I beseech you Brethen ( saith the Apostle ) mark them which cause divisions and offences contrary to the Doctrine which yee have learned , and avoid them — Howsoever wee may see cause why wee should dissent from others in matter of opinion ; yet let us remember that , that is no cause why wee should break the Kings Peace , and make a rent in the Church of God . A thing deeply to bee thought of by the Ismaels Ismaels . of our time , whose hand is against every man , Gen. 16.12 . and every mans hand against them , who bite and devour one another , until they bee consumed one of another ; Gal. 5.15 . who forsake the fellowship of the Saints , and by sacrilegious separation break this bond of peace . Little do these men consider , how precious the Peace of the Church ought to be in our eyes ( to bee redeemed with a thousand of our lives ) and of what dangerous consequence the matter of Schism is , unto their own souls . For howsoever the Schismatick secundum affectum ( as the Schoolmen speak ) in his intention and wicked purpose , taketh away unity from the Church ; even as hee that hateth God , taketh away goodness from him as much as in him lyeth : yet secundum effectum in truth and in very deed ; hee taketh away the unity of the Church onely from himself : that is , hee cutteth himself off from being united with the rest of the body ; and being dissevered from the body , how is it possible that hee should retain communion with the head ? Thus that most learned Primate , Note . for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy . Necessit . Reform . p. 53. Wherein yet , hee did propound , but not prescribe his ●udgement ; according to that : Seneca . Illi qui in his rebus nobis praecesserunt , non Domini , sed Duces nostri sunt ; or as the Apostle , as a helper , 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular ; but especially , as respecting the time , when more could not well bee hoped for . The last word , as 't is meet , shall bee the Kings , and 't was his deciding one in these controversies , after hearing of all debates about them at the conference at Hampt . Court . Proclamat . for authorizing the book of Com. prayer , at the close . And last of all ( saith hee ) wee do admonish all men , that herereafter they shall not expect , nor attempt any further alteration in the common and publick form of Gods service , from this which is now ESTABLISHED . For that neither will wee give way to any to presume , that our own judgement having determined in a matter of this weight , shall bee sweighed to alteration by the FRIVOLOUS suggestions of any LIGHT spirit . Neither are wee ignorant of the inconveniences that do arise in GOVERNMENT , by admitting INNOVATIONS in things once SETTLED by mature deliberation : and how necessary it is to use CONSTANCY in the upholding of the publick determinations of states , for that such is the unquietness and unstedfastness of some dispositions , affecting every year NEW forms of things , as , if they should bee followed in their unconstancy , would make all actions of state RIDICULOUS , and contemptible . Whereas the stedfast maintaining of things by good advice established is the weal of Common-Wealths . Thus far of the first point of Independency , viz. Separation ( the second and third Congregation and non Subjection , have been spoken to above ) and of the causes of my recess from the Church thereunto , with responsals to them . Wherein , for the clearing of things , I have been much larger than my self intended . But yet . Absit enim ut multiloquium deputem quando necessaria dicuntur , quantalib . Sermonum multitudine ac prolixitate dicantur . Aug. God forbid dhat I should count that , Aug. Prolog . in lib. Retract . multitude of words , when nothing is said but what is necessary , although it be uttered with never so great a number of speeches , or length of discourse , saith S. Austin .

CHAP. IX . The Proof and Tryal of these Retractations .

SECT. I.

LEt mee now subjoyn a certain proof , and as it were divine tryal , or attestation of these Retractations , and then I shall conclude and dismiss the Reader . It is one of the gracious providences which Almighty God exerciseth towards his Servants , to put them to the tryal of their Faith and Profession , 1 Cor. 3. 1 Pet. 1. and that by fire . So the Apostle . That the tryal of your Faith being much more precious than of gold that perisheth , though it be tryed by fire , &c. Hence hee smites them into the place of Dragons , and covers them with the shadow of death ; that by extremity being put to examine their grounds , if they were insufficient they might not dye for , Psal. 44.20 . or in them ; and if good , they might stick the closer to them . Hereupon oftentimes , sufferings , sickness , and the approach of death , occasions the repenting of those things , whereof men have been very confident . Vid. The speeches of the Gent. that suffered , as communicated by the publick intelligencer . Mr. Cook . As appeared now of late in the sad Example of those Gentlemen , who suffered about the death of our late Soveraign . As may bee seen on publication of the speeches of some of them , and the wonderful consternation and unpreparedness for death of Mr. Peters . And touching Mr. Cook , I remember that hee being of the Independent opinion , and writing a book for that way ; wrote also soon after the death of the King , a vindication and defence of that his act . Wherein , hee much glorieth in the office , hee performed in that affair ; Sollicitor , as I take it , he was . and among other things hath these . That hee was indifferent whether hee dyed by a stab , or a pistol ; or by a Feaver , or Consumption . That in his pleading against other malefactors , hee used to tremble ; but that in his actings against the King , his blood sprung in his veins : Yet wee hear he was of another minde at his death , but whether so or no , I insist not on it . The prophane Schism of the Brownists . chap. 7. pag. 41.

And there is remarkable story ( in a Book intitled , The prophane Schism of the Brownists , written by some that had been in that seduction ) of a certain Minister one Mr. Gilgate , who was misled that way , and of Mr. Ainsworths company . Who lying on his sick-bed , and in peril of death ; uttered , by way of repentance , these most savoury and considerable words : O Lord rebuke mee not in thine anger , Psal. 6. neither chastise mee in thy wrath , for thine arrows have light upon mee , and thine hand lieth upon mee . There is nothing sound in my flesh because of thine anger , neither is there rest in my bones , because of my sin , &c. Having now long time been afflicted with sharp and grievous sickness , whereby it hath pleased God to bring mee into more serious and deep consideration of my estate , Note . in separating from the Churches of Christ , and still finding my separation to bee more unlawful , the more I consider the same . And while I felt my felt at the weakest and sickest , and so pressed with the force of my disease , that I even doubted of life ; I left my conscience most pressed with desire , Note . to revoke my separation . And therefore do now think it my duty , before I bee taken away hence , and bee found no more , or howsoever the Lord shall dispose of mee by life or death , to give testimony to the truth whereof I am perswaded in my soul .

And as mine own disease , and the hand of God stretched out upon mee , The disease of the separation . moveth mee to consider , and testifie these things ; so the disease of the separation , and the hand of God , which I see to be stretched out a-against it , doth also draw mee on the other side unto the same thing . The disease of the separation is a hot , and burning disease , that consumeth and destroyeth many with the poisonous and contagious heat thereof ; of ; every company among them is a flame of condemnation , to devour another . The boyl of their contention swelleth and burneth incessantly , and they have yet no poultess to break it , nor any oyl to mollifie the same . ( Then speaking of Mr. Ainsworth's and Mr. Johnson excommunicating one anothers members with much bitterness , hee addeth : ) It appears they never travelled in pain of them ; Note . they never begot them by their Ministry , but having seduced and stolen these children from the sides of other true Churches ; the right Mothers in whose womb they they were regenerate , and born anew , they are now become hard-hearted , &c. Like the false Mother that would have the childe divided . And a little after : I do now by this writing unfeignedly acknowledge my sin to bee great , in renouncing the communion with so many faithful servants of God , with whom once I lived . Church of England . Note . In the Church of England , I sinned against , and dishonoured his name , in refusing to hear the word of life preached in those Assemblies . The life , comfort , and salvation that I expect and hope for in the Kingdome of Heaven ; is , by the Faith of the Gospel preached in that Church ; and preached there with more power , fruit , and efficacy ; Note . than I ever yet heard in the Churches of the Separation . Then speaking of the Lady C. that desired to be in that way , hee adds : But for my part , having now had sufficient experience of their waies , I do freely acknowledge and profess in this bed of my sickness ( from which , I know not whether ever I shall arise unto my former health ) that it should bee my great comfort to dye , in the communion of those Churches , Note . whom they have now rejected , and to renounce my separation , before I bee separated out of this world . Thus far Mr. Will . Giigate , with other things worth the noting .

SECT. II.

AS touching my self , the like , or if you will , the contrary upon a contrary cause hath happened . For in August last going to London , with a great part of these Retractations , with intention to print them wholly off , as some of it was done before . It pleased God to assault * * Aug. 24. St. Barth . day . 1660. Job 19.12 . On the Eve whereof now 1661. ( and in the same place ) not on design , but occasionally ( I observe ) I am ultimately fitting this Chapter for the Press ; providence hath often such ( not to be neglected ) parallels . mee , with a whole squadron of diseases ; ' and as Job speaks , hee sent out his troops against mee ; every one of them threatning no less , than the approach of the King of Fears . A Plurisie , an high Malignant ( if not a pestilential ) Feaver , the Jaundice , and a Cough , threatning a Consumption after all . With the second whereof , the Physicians being affrighted ( that was their word ) and it prevailing to a great measure of heat , deprivation of sleep , inequallity , and interception of the pulse ; both in their fears , and in my own sense , I began to receive the sentence of death in my self . 2 Cor. 1. It was now a time of most solemn exploration , as in reference unto other matters , so also unto that of Retractation , both that which I had before * * In the Tract intitled , the Pastor and the Clerk . Anno 1659. Gen. 8. published ( above mentioned ) and this , which I had brought with mee for the Press . But the Dove ' ( my conscience ) could finde no rest for the sole of its foot , but in the Ark of this Church , and State , as established by Law ; And unto which I had by those Retractations declared my return . And I did tremble at the thoughts of being found either in Sedition or Schism , as ( to my judgement ) I formerly was . Now the Apostle saith . 1 Cor. 3. The fire shall try every mans work , whether it bee Gold , Hay , or Stubble . This proof therefore God having given mee of these Retractations , I have made bold thus far , with the Readers Candor , here to impart it , as , perhaps not altogether useless .

SECT. III.

ANd now because , nec medico in majus gratia referri potest , Senec. de Benef . lib. 3. cap. 35. nec nautae , si naufragum sustulit ; Wee cannot be too thankful to our Medicant , or to our Mariner saving us from Shipwrack . Give mee leave , by way of Recognition , to reflect with Gratitude on the healing hands of those worthy persons , Of Dr. Tho. Cox , one of His now Majesties Physicians in ordinary ( who though designed formerly for another study , yet Scire potestates herbarum usumque medendi Maluit — Hee rather chose the power of herbs to know , And that good Art , whence health to man doth grow . ) And of Dr. John Hill ( another of the Colledge ) my honoured friend and Collegiate , now deceased lately ; Both Gratis , and without Fee , yea and with the offer of supply also , ( because I was visited from mine own home ) And of Mr. Will . Bradford Apothecary , ( my Collegiate also ) at the three black Lions in the Old-Bayley . which God was pleased to make use of for my recovery .

None of these were of that number , with him ; Tertul. advers. Marcion . lib. 1. qui nutriat morbum morâ praesidii , & periculum extendat dilatione remedii , quo preciosius , aut famosius curet : That maintains the disease , by the delay of remedy ; and augments the danger , by deferring of help ; for the more gainful reward , or the greater reputation . But as one of them ; Qui plus impendit , quàm medico necesse est , pro me , non pro fama artis extimuit . Senec. de Benefic . lib. 6. c. 16. Non fuit contentus remedia monstrare , sed admonit . Interea sollicitus assedit , ad suspecta tempora occurrit . Nullum Ministerium oneri illi , nullum fastidio fuit . Gemitos meos , non securus audivit . In turbâ multorum inuocantium , ego illi potissima curatio fui : Who performs more than might bee look't of a Doctor . A Physician . Careful not for his own credit , but for my safety . Not contented to prescribe the remedies , but hee applies them . In the mean while sits and observes diligently . Hastens to be present at critical seasons . Is neither weary nor ashamed of any office hee may do . Hears my groans with trouble , and so attends mee , as if among the crowd that call for help , my self onely were his patient . And , in a word ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Il. λ. A man of Art , whose finger cures the sick ; More than the body of an Emperick .

SECT. IV.

BUt yet Non haec humanis opibus , Aeneid . 12. non arte Magistrâ Proveniunt — Major agit Deus , atque opera ad majora remittit . This , not by humane help , nor Physicks skill ; 'T was God that did it , whose most sacred will Is , I should live to further service still .

Psal. 147.3 . After the old English . Mark 2.7 . For hee ( saith the Psalmist ) giveth medicine to heal their sickness . Because sickness ( originally ) is the fruit of sin , and none can forgive sin but God onely . Hence they are joyned , and joyntly ascribed unto him , Psal. 103.3 . who forgiveth all thy sin , who healeth all thy diseases . Which is also the observation of Hezekiah , being recovered from sickness ; Thou hast , saith hee , delivered mee from the pit of corruption , Isa. 38.17 . for thou hast cast all my sins behinde thy back . Psal. 116.12 . For my self therefore , I must exclaim with the former . And passionately interrogate my soul : What shall I render unto the Lord for all these benefits towards mee . And particularly , for giving mee this further proof ( by this tryal ) that there is no peace to the wicked , Isa. 57. ult. and Apostates from communion with this Church , and from obedience to the fundamental Laws of this Nation ? The Laws being not onely a result of the reason of many men for publick good ( as that * * Dr. Sibs Souls conflict . cap. 17. Author speaks ) But also of the Law of Nature it self , As the * * Rom. 2.15 . chap. 1.19 . Apostle shews . Nay an express even of Gods own Law ; As the same Apostle hath it a little before . if * * R. Hook . Eccl. pol. l. 3. sec. 9. therefore they have God for their Author , contempt which is offered unto them , cannot chuse but redound unto him . Whose vindication of himself and such Laws , wee have seen executed upon the violaters , from the least of them unto the greatest . The Lord therefore having delivered mee from so great a sin , and so dangerous a sickness ; I will take the cup of salvation , and call upon the name of the Lord ; Psal. 116. I will pay my vows , &c.

CHAP. X. The Conclusion . Petitory , Monitory , Speratory .

SECT. I.

ANd now , to close this Tractate ; I beseech all men , to judge nothing before the time , 1 Cor. 4.5 . until the Lord come ; who will bring to light the hidden things of darkness , and will make manifest the counsels of the hearts , and then shall every man have praise of God ; who shall defer his judgement till then , for that his modesty and charity . Neither let others be difficult in forgiving , Concilium Alexandr . apud Ruffin Hist. lib. 1. cap. 28. remembring that ille Evangellicus junior filius , paternae depopulatur substantiae , sed in semetipsum reversus , non solum suscipi meruit , sed & dignus paternis complexibus deputatur , & annulum fidei recipit , & stola circumdatur , per quam quid aliud , quam Sacerdotii declarantur insignia . Nec probabilis extitit apud patrem senior filius , quod invidit recepto , nec tantum meriti habuit non delinquendo , quantum noxae contraxit , non indulgendo Germano , I. E. Luke 15. That younger Son mentioned in the Gospel , the waster of his Fathers substance , but returning unto himself , did not onely obtain to be received , but was also counted worthy of his Fathers embracements , and received the Ring of Faith , and was cloathed with a Robe ; by which what other thing is signified than the Ornaments of Priesthood . Neither was the elder Son approved of his Father , in that hee envyed the reception of his Brother : Neither deserved hee so well by not offending , as hee contracted guilt by not indulging . Let no man therefore bee high minded , but fear ; Rom. 11. Gal. 6. and let him that standeth take heed least hee fall . And let him whom God hath recalled , Psal. 8. Prov. 14.14 . 1 King . 2. see , that hee return not again to folly . For the backslider in heart shall bee satisfied with his own way ; as wee see in Shimei , who was not hearty to his submission . And I remember that Watson the Priest , having well * * Watsons Quodlibets defended , allegeance , was afterward executed for * * At Winchester . treason . I crave therefore the benefit and exercise of that Article of our Faith , which every one of us professeth : the communion of Saints ; And particularly , in the conjunction of their prayers with mine : that God who hath begun this good work in mee , Phil. 1.6 . would strengthen , stablish , confirm and perfect it until the day of Christ . Amen .

SECT. II.

The heads of this Treatise . ANd now having rendred the grounds of these Retractations , and given a reason of mine and the Church of Englands Faith in these particulars ; And represented the consent thereof with the holy Scripture , with primitive Antiquity ; and with the judgement of the best of the late writers of the Reformed Churches ; and made reply also to such Objections as did seem material ; let mee adjure all men , and conclude in the Church affair , with the prayer , obtestation and admonition of the learned Zanchy . Zanch. in clausulâ observationum in confess . suam . Tom. 8. — Precor omnes Christianos per Dominum Jesum , ut positis vanis privatorum hominum somniis ; positis etiam propriae carnis affectibus , odiis , inimicitiis , amplexi vero certam ac salutarem veteris Ecclesiae doctrinam Christianamque dilectionem ; coeamus omnes in unam fidem sanctamque amicitiam , sicut nobis quoque omnibus , unus est Deus , unus Mediator , unum Baptisma , una spes vocationis nostrae : Ad gloriam nominis Dei , Ecclesiae aedificationem , salutemque animorum nostrorum . Citius enim quam putamus , sistemur ante tribunal Christi , ut referat unusquisque prout se gesserat in corpore & in hac vita . Quando post hanc vitam , nulla spes veniae , nullus resipiscentiae locus . I beseech all Christians ( saith hee ) by the Lord Jesus , that laying aside the dreams and vanities of private men ; and laying aside also the corrupt affections of their own flesh , as hatred and enmities ; and embracing the sure and soveraign Doctrine of the Antient Church , with Christian love ; wee may all grow into one Faith , and Christian friendship : As there is to us also all , but one God , one Mediator , one Baptism , one hope of our Calling : This do wee to the glory of the Name of God , the edification of the Church , and the salvation of our own souls . For sooner than wee are aware of , Note . wee shall bee set before the judgement seat of Christ , that every one may receive according as hee hath carried himself in the body , and in this life ; when , after this life , there will bee no hope of pardon , no place for repentance . Thus far hee .

And , in the matter of the Civil State , I cannot end better , than with that most true and charitable , both judgement and prediction of the Kingly Prophet our late slaughtered Soveraign , Icon. Basilic . Medit. 27. speaking to His Majesty that now is ( and whom God long preserve : ) Be confident ( saith hee ) as I am , that the most of all sides who have done amiss , have done so , not out of malice , but mis-information , or mis-apprehension of things . ( And ) none will bee more loyal and faithful to mee and you , than those subjects , who sensible of their errours , and our injuries , will feel in their own souls , most vehement motives to repentance , and earnest desires to make some reparations for their former defects .

Psalm 32.3 , 5. Whilst I kept silence , thy hand was heavy on mee ; I said I will confess , and thou forgavest mee . O ter beatum , cui bonus arbiter Non imputavit lubrica devia Errata vitae , nec reperit dolum Caeco in recessu pectoris —

Erasm . in vita Hieron . & de ipso Hieron . verba faciens . Fit nescio quo pacto , ut efficacius nos eorum exempla permoveant , quibus ex vitiosa vita contigit ad pietatem resipiscere .

* * Reg. juris in Tit. digest . Reg. 108. Fere in omnibus paenalibus judiciis , & aetati & imprudentiae succurritur .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

CHAP. XI . Fuga Vacui : or , Some Additionals .

Phys. lib. 4. cap. 8. Seqq. NOn dari Vacuum , that there is no emptiness in Nature ( and the works of God ) was the assertion of the Philosopher ; And ne detur Vacuum , that there may be none in Morals , and in our works must be the contention of every Writer . For which purpose , partly to fill the Vacant pages , and specially the Readers mind , with satisfaction ; I shall subjoyn , first certain notes in reference unto the chief Arguments in this Treatise ; Next some other Examples of Retractations , and lastly , an undoubted evidence of the sincerity of my own . Concerning the Notes .

1. Touching the Common-Prayer-Book , the notable * * Suggested to my search by my Reverend friend Mr. Tim. Thriscrosse . Testimony of John Careless , Confessor and Martyr ( who died in the Marshalsey ) 1556. The words ( * * Fox . Act. Mon. Edit. the first ( for none since have it ) in his Examination ) are [ Dr. Martin . But I pray thee , how sayest thou now , thy second Book ( the Liturgy reformed in 5 , 6. Edw. 6. ) is also condemned in divers points of Heresie at Frankford , among the Brethren , which Book will you allow ? Careless . I am sure that it is not there in any point condemned of Heresie , unless it be of the ANABAPTISTS , as it is here . And I do not think , but there be some , as well there , as in England , and it is like enough that SUCH do finde fault with it . Who are offended with the Liturgy . Dr. Martin . Nay even of Mr. Cox himself , and other that were Preachers in King Edwards time , they have disproved your * * This Book established 5 , 6. Edw. 6. was re-established 1. Eliz. with two or three alterations , and is that we now use , as was proved above . The Alterations are in the Act prefixed before the Service-Book . second Book in divers points , and have now made a third Book , how say you , which of these three Books will you allow now ? Careless . Forsooth I say still , as I have written , that the second Book is good and godly , and IN ALL POINTS agreeing to the Word of God ; and I am sure that neither Master Cox , nor any other of our godly Preachers that be fled unto Frankford , have condemned that Book IN ANY POINT , as repugnant to the Word of God ; though perchance they have altered something therein , according to the usage of that Country , where now they are . And I have not denied in my Articles , but the Church of Christ hath power and authority to enlarge or diminish any thing in the same GOOD BOOK , so far forth as it is agreeable to the Scriptures . D. Martin . But what authority have you , or how durst you bee so bold to make an Article of the Faith , concerning that Book , to be beleeved of all men under pain of damnation ? Carelesse . Ah Master Doctor , have I bound any man , to beleeve that Article under pain of damnation , as you do charge mee ? I am sure there is no such word in all my Articles . I have there written what I hold and beleeve my self , as I am bound to do in conscience : And now I will add thus much more : That the same Book , which is so consonant and agreeable to the Word of God , ☞ ☞ Nore in the fear of God , and consider being set forth by Common Authority , both of the Kings Majesty that is dead , and the whole Parliament House , ought not to be despised by mee , or any other private man under pain of Gods high displeasure , and DAMNATION except they repent .

2. Concerning Monarchy , and that of this Nation . * * The Testimony of Mr. Sam. Ward , sometime the famous Preacher of Ipswitch , the Author of several elegant and useful pieces . Hoc enim mihi ratum & indubitatum semper fuit ; hoc semper cum Politicis & Theologis gravissimis sensi , & palum apud omnes professus sum ; Monarchiam haereditariam ( sub qua mihi vitales auras feliciter haurine , bonis omnimodis frui , piè & tranquillè degere contigit ) esse omnium , quotquot extant aut excogitari possunt regiminum formae ; longè multumque praestantissimam , utilissimam , laudatissimam : Cui me ex animo favere ille novit , qui perscrutatur renes meos , &c. i. e. This hath alwaies been with mee a certain and undoubted maxime ; In his Preface to King Charls the first , prefixed before his Treatise in Latine , of the Load-stone dedicated unto him ; intituled Magnetis Reductorium . this alwaies with the best States-men and Divines I have ever concluded , and openly among all men professed , viz. That a Monarchical Government hereditary ( under which providence hath so ordered , that I have drawn my vital breath , enjoyed many comforts , have had the opportunity to live godly and quietly ) is of all Governments which are , or can be divised , by many degrees the best , the most beneficial and most commendable , to which , that I am , from my heart , a well-wisher ; hee knows that searches my reins , and my heart ; said that Author .

Dr. Sanderson the now Right Reverend Bishop of Lincoln in his late treatise , intituled Episcopacy not prejudicial to Regal Power , as established by Law ; in the Postscript . Lastly , Concerning the Divine Right of Episcopacy . Though from one in that function , yet because it derives it higher , and founds it somewhat deeper , more solidly , and also briefer , than is usually done , deserves more special notice . His words are :

My opinion is , that Episcopal Government , is not to bee derived meerly from Apostolical practice or Institution ; But that it is originally founded in the person and office of the Messias , our Blessed Lord JESUS CHRIST , who being sent by his heavenly Father to bee the great Apostle , Heb. 3.1 . Bishop and Pastor , 1 Pet. 2.25 . of his Church , and annointed to that office immediately after his Baptism by JOHN , with power and the Holy Ghost . Act. 10.37 , — 8. descending then upon him in a bodily shape , Luke 3.22 . did afterward , before his ascension into Heaven , send and impower his holy Apostles ( giving them the Holy Ghost likewise , as his Father had given him , John 20.21 . ) to execute the same Apostolical , Episcopal , and Pastoral office , for the ordering and governing of his Church , until his coming again ; and so the same office to continue in them , and their Successors , unto the end of the world , Mat. 28.18 , 20. This I take to be so clear , from these and other like Texts of Scripture , that if they shall bee diligently compared together , both between themselves , and with the following practice of all the Churches of Christ , as well in the Apostles times , as in the purest and Primitive times nearest thereunto , there will bee left little cause , why any man should doubt thereof . Thus that Reverend Author .

II. Certain other Examples of Retractations .

In the next place other Instances of Retractations and repentings : Beda prefat. in Retract . suas in Actor . Apostol. Tom. 6. Cujus ( Augustini ) industriam nobis quoque pro modulo nostro , placuit imitari — Nunc in idem volumen ( Actor . Apostolic . ) brevem Retractationis libellum condamus ; studio maximè vel addendi , quae minus dicta , vel emendandi quae socus quam placuit dicta videbantur . The ingenuity and industry of St. Austin ( in his Retractations ) it is my purpose in my small measure , to imitate also — Now , ( therefore ) let us compile a brief Treatise of Retractations , with this intent especially , either of adding those things which were not sufficiently expressed ; or of amending those that were expressed otherwise than did seem convenient , saith venerable Bede . Again .

For my part ( saith another , though a late Author , yet one of good note ) Good Reader , Mr. Whately in his Bride-Bush , in his advertisement to the Reader . I account it no shame to confess and revoke an errour ; and will therefore do it plainly , and without circumstance . Then hee closes with this honest and Austin-like expression , viz. From him , that had rather confess his own error , than make thee erre for company : The like whereunto wee heard above out of that Father . And

Dr. Bishop Brownriggs sentence concerning Retractations . Related by Dr. Gauden the now very Rev. Bishop of Excester , his successon . Brownrigge , the late most worthy Bishop of Excester would say that : Hee hoped every good man had his Retractations , either actual or intentional , that died in true Faith and Repentance ; howsoever all had not time to write their Retractations , as St. Austin did . This for Retractations .

III. An Evidence further of the sincerity of my own .

For the Truth of my Return unto the Church , take part of a Letter written to a dying friend , and neer relation , Octob. 8. 60. Immediately after my recovery from my dangerous sickness above mentioned ( the rather , because the matter may do good to some others also ) the words were these , viz.

— The next thing I would remember you of , is ; that you have according to the course of this world , lived in Schism , and separation from the Church , your Minister , and the Ordinances of God in the place where you live , and particularly from the holy Communion . Remember what the Holy Ghost saith , 1 Cor. 11.30 . For this cause many are weak and sickly among you , and many are dead . If the prophanation , then the total neglect of the Sacrament ( which argues a contempt of it ) is often punished in this manner . Apply this , and see the Exhortations before the Lords Supper in the Common-Prayer-Book ; where you shall see more of the danger of the neglect of this Ordinance . Neither is Schism , and withdrawing our selves from the Church , in the place wherein wee live , and the Ministry and Ordinances there , a small sin . For it is a rending and defiling , and destroying of that particular body of Christ , and Church of God . Now the punishment is : If any man defile or destroy ( so it is in the Margin of your Bible ) the Temple of God , him will God destroy , 1 Corinth. 3.17 . God is destroying of you in the midst of your years , and this is your sin . Your Example makes other stones of the spiritual building ( as one peece in a house falling , makes way for another ) fall off too . If all should do so , God should have no Church , no Ministry , no Worship in that place . Your Father did not so , but waited humbly on God in his Ordinances , and made use of such Ministry as God sent ( though sometimes mean , and none of the best ) and encouraged them . What is it then ? First ask the Lord earnest pardon . Next go and bee reconciled to your * * Mr. P. of St. 〈◊〉 A man fully conformable t● the Church of England . Minister ; let proud men count never so meanly of him . Crave his prayers , attend upon his Ministry , joyn with him in Publick Worship , bee admitted to the Lords Table ; and go not out of the world , as a Heathen of no Church , and with no Sacraments — If you will think on the premises , though your condition should bee as the giving up of the Ghost , as Job speaks , yet God ordinarily works extraordinary things in such cases . ' He brings down to the grave , and raises up again . 1 Sam. 2. Hee kills and makes alive . Hee giveth forth the sentence of death , and afterwards quickens again , 2 Cor. 1. But so , that we acknowledge , that wee have sinned . Job 33. observe that place , and read Psal. 107. Howsoever , you will depart in peace ; namely in the Communion of Christ , his Church and Ordinances ; and so , with them , be gathered into the bosome of Abraham , there to expect the second appearance of the Great God , and our Saviour Jesus Christ . If you neglect these things , my soul shall mourn in secret for you ; yet with this comfort , that I have in part discharged it . But let mee hope better things of you , and such as do accompany salvation . Consider what hath been said , and the Lord give you understanding in all * * This Lette● to have them 〈◊〉 been sent , is 〈◊〉 known to se●ral persons i● Cambr. who● have seen t● Original , wh● also I have 〈◊〉 covered . Act. 24. things , &c. Thus far the Letter . And now to put a final period to this large discourse ; in a word :

I beseech all men to be perswaded , first , That I do , with the Blessed Apostle , beleeve all things that are written in the Law and the Prophets , in the Evangelists and Apostles ; next that I have hope towards God , that there shall be a Resurrection both of the Just , and the Unjust : And lastly , that hereupon , I exercise my self to have a Conscience void of offence toward God , and towards man alwaies ; with which Petition and Profession I cease and shut up all .

Sept. 13 , Ann. Dom. 1661. Regni Carol. secundi Magn. Britann . Franc. & Hibern . Regis sereniss . 13. sed ( inaudito Dei Consilio ) Restituti ( & cum eo Ecclesiae ) secundo . * * A●t . M. 5 ( Adulation● epto ) & i● Maii 29. ( 〈◊〉 mihi natali● per lavacr● generation● NOVAE ) 〈◊〉 excurrit . Quod utrique . secundissimè faustissimeque in perpetuum cedat . Votum ( ex animo ) quotidian .

JOHANNIS ELLIS .

FINIS .