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 Donaâ—â—sm and Sep râ—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
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
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 eâ—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] Conser Hampt Court King James [b] Can. 30. The Canons of 1603. Can. 30. [c] Eccles Polit. Mr. Hooker [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. §
Repentance and return 1 Pet. 3. I am obliged to render VVithall for the honour of those that went before us and have setled the things that here I plead for it is not amisse to shew 1 Cor. 7. that they had also the Spirit of God Besides it is requisite to Evidence that those that have not hearts to love this Church and Kingdom yet to hate them they have no Cause Add hereunto 'T is not perhaps impossible that some Eye by Gods direction may fall on these Lines who may thereby not only with a more steddy foot walk himself in the good and the old Paths Jer. 6.16 which I point at but may be of Influence also to cause others to do it likewise and not to suffer them to stumble in their ways from the ancient ones Jer. 17.15 to walk in paths in a way not cast up Lastly there is nothing new under the Sun Eccles 1.9 that which hath been may be again to the prevention whereof I have endevoured to contribute somewhat in this Treatise After some Recovery purging is most requisite Nam quae in Morbis relinquuntur post crisin Hipp. l. 2 Aph. 13. recidivas facere consueverunt Dreggs of Diseases if not digested or expelled do cause Relapses Especially in such distempers as are malignant Of which sort if any are Schisme and Sedition Fare thou well Septemb. 27. Anno Dom. 1661. The Contents of this Treatise The Chapters Sections and Pages are referred to as they are here Printed which sometimes but not often are amiss LIB I. Of the Civil Controversie CHAP. I. 1. OF the Right of Retractations allowable unto all men 2. Evidenced from the General Causes of Error 3. and of some great Examples of them Ancient and Modern CHAP. II. How far only the Author declined how he behaved himself therein and what awakened him unto Recovery pag. 15. CHAP. III. What the Author doth Retract both in General and in Particular 1. The War 2. Independency p. 24. CHAP. IV. Causes of the Authors falling and first the Negative p. 28. CHAP. V. The Causes positive And first in General p. 39. to 58. CHAP. VI. Causes particular to each Controversie And first of the VVar. SECT I. Cause general and privative Not obeying the Spirit of God p. 56. SECT II. Particular Motives to the VVar with their Refutation p. 58. to 83. CHAP. VII Reply to certain general Grounds for the VVar being the chief heads of a Book Entituled Scripture and Reason pleaded for Defensive Arms. p. 90. to 106. The Contents of the Second Book Of the Church Controversie CHAP. I. Of Independency SECT I. THe Occasion of the Authors lapse into it p. 109. SECT II. Causes 1. Privative viz. not obeying the particular Word of God p. 112. SECT III. Causes Positive p. 113. SECT IV. The Contents of Independency p. 114. CHAP. II. Of the Grounds of Separation And first in generall p. 119. CHAP. III. Particular Exceptions against the matter of the Premisses 1. Against the Articles or Doctrine p. 174. CHAP. IV. Of Worship and the Directory thereof the Common-Prayer-Book SECT I. Of Worship 1. In it self p. 195. 2. In the Ceremonies p. 196. SECT II. Objections particular against the matter of our Worship p. 204. SECT III. Exceptions against the Body of the Common-Prayer-Book SECT IV. A Vindication of the Compilers of the Liturgy in this particular p. 231. SECT VI. Exceptions against the Ceremonies pag. 270. CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means in the Church of England of preserving them from Corruption p. 266. this number and some following are to be looked for in the 6. Chap. of the Second Book p. 269. SECT II. Causes Constitutive of the Church of England p. 270. SECT III. Apostolical Churches vitiated but no separation p. 273. SECT IV. The Primitive Churches also p. 275. SECT V. The Reformed Churches p. 280. CHAP. VII Of Discipline CHAP. VIII Of Government 1. By the Ministery in general and 2. by Episcopacy in particular Sect. 1. The Conditions requisite to the constitution of a Ministery p. 301. Sect. 2. Of Episcopacy It s Right and Title p. 304. Sect. 3. Exceptions against the former Government and Discipline 1. Episcopacy established by Law in Engl. p. 325. Subsect 2. Whether Episcopacy be a different order from Presbytery ibid. Subsect 3. The Question not of order but of Power p. 332. Subsect 4. Whether Ordination in the N. Testament without a Bishop p. 334. Sect. 4. Of the Book of Ordination Subsect 1. Bishops Imposition of hands upon Deacons p. 338. Subsect 2. Apostles choose Deacons ibid. Subsect 3. That phrase Receive the Holy Ghost defended p. 339. Subsect 4. Consecration of Bishops and Archbishops p. 346. Subs 5. Episcopal Jurisdiction p. 349. Sect. 6. The Close of the Church Controversie CHAP. IX The Proof and Trial of these Retractations CHAP. X. The Conclusion 1 A Petition p. 367. The Elder Son ibid. 2. An Admonition of Zanchy p. 368. 3. The Prediction of his late Majesty p. 370. CHAP. XI Additionals The Scope and Protestation of the AUTHOR Containing also an Explication of the FRONTISPIECE MY ayme is to perform by way of Retractation some small service Principi Patriae to the King and to my Country My allegeance to the one and engagement to the other and my lapsing in both so much obliging me Now a] Psal 20. the Kings honour is great in Gods Salvation And b] Psal 144. blessed are the people who have the Lord for their God But c] Amos 3. how can two walk together unless they be aggreed We d] 1 Joh. 3.5 must be like him if we would see him as he is Now God is a righteous God Psal 11. his countenance will behold onely the thing that is JUST This was the end of our Redemption viz. e] Tit. 2. to deliver us from the practise of all iniquity that we might live a godly righteous and sober life Now the the onely rule of this righteousness and justice is the f] Tit. 1. will of God Which will is revealed either generally in the Scripture and in the Law of Nature or particularly in the constitutions of every Nation which contradict not the former Hence g] Dâ— Sibbis Souls conflict cap. 17. what is agreeable to Law is agreeable to Conscience said once the Lawyers Casuist Hence also h] Ro. 13.1 he that resists the Laws of particular Nations resists the Ordinance of God and he be he head or tail branch or rush as the i] Isa 3. Prophet phraseth it shall receive to himself damnation k] Eccles 10. He that brakes this hedge a serpent shall bite him he that removeth these foundation stones they shall fall upon him Laws therefore being the sacred impress of the will of God and the observance of them the obligement and security both of Majestrate and Subjects of Prince and People my onely scope is the
vindication of them especially in hypothesi and in reference to the late controversies in this Church and State Laws I say Gods first in Scripture as the foundation stone and Man 's as a firm superstructure thereupon as being by man Gods own Law and so avouched by him Hence l] 1 Pet. 2. that of the first teacher of the Gentiles submit your selves to every Ordinance of Man for the Lords sake Laws I say either formal or virtual express or by apparent consequence The former two sorts of laws Scriptural and National are the foundation of the Church among us and the firmitude of the Common-wealth as is represented in the Frontispeice m] Gal. 6. And those that walk according to this rule peace shall be upon them and mercy and upon the Israel and England of God For n] Psal 37. mark the just man and bebold the upright the end of that man is peace Vale. RETRACTATIONS AND REPENTINGS LIB I. The Civil Controversie CHAP. I. Of the Right of Retractations allowable to all men evidenced from the General Causes of Errour And of some great Examples of them Ancient and Modern Sect. I. Of the Right of Retractations COnsidering that sin and errour are so near of kin as that the a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccare aberrare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare peccare S. Jarchi in Judic 20.16 in Job 5.24 names are oftentimes reciprocal and that the voice of one touching the former is the truth in all b] Ps 51. I was shapen in iniquity and in sin did my mother conceive me who can deny concurrence with him in that exclamation of his in reference unto the latter Who can understand his errours c] Ps 19. Cleanse thou me from my secret faults And yet this was a man d] 1 Sam. 13.14 after Gods own heart in matter of Godliness His son and successour whose heart was e] 1 King 4.29 enlarged as the sand on the Sea-shore in point of wisdome leaves posterity this Apophthegme f] Eccles 1. ult He that increaseth wisdome increaseth sorrow To wit for the knowledge of his folly g] Cic. Tusc 5. As the Antient Sages were first styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain fools that is they perceived themselves to be so Hence that of the reputed wisest of them h] Socrat. ap Cic. in Academ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Elenchi l. 2. c. 8 Hoc unum scio me nihil scire one thing I know that I know nothing viz. as I ough◠to know Sect. II. The first Causes original of our obnoxiousness to Errour The Rise and first Original whereof if we inquire for the great Apostle of the Gentiles will explain unto us Corrupt Nature Who lamenting his surprisals and being deceived though not in Doctrine even after he was in the faith according to i] Aug. Retract l. 1. c. 23. c. 26. ad Bonisac l. 1. c. 10. S. Austin's reformed judgement lays the fault on the k] Rom. 7.11.24 body of death or Law in the members that is on nature it self as it is now corrupted And l] 1 Cor. 13. elsewhere he professeth That the most perfect here do know but in part and see truth but as in a glass darkly Implying in both that without especial grace we are by the principles of our very nature now obnoxious to imperfection in our judgments to be imposed upon and to erre Consonant whereunto is that of m] Aug. de Civil d. l. 22. c. 22 à principio A second general Cause Ignorance him next unto that order in spirit and judgment rendring a nearer and more particular cause of errour nam quod ad primam originem pertinet omnium mortalium progeniem fuisse damnatam Quid aliud indicat horrenda quaedam profunditas ignorantiae ex qua omnis error extitit qui omnes filios Adam tenebroso quodam sinu suscipit ut homo ab illo liberari sine labore dolore timore non possit That at the first all mans posterity saith he was condemned What else shews that certain horrible abyss of ignorance from whence all errour doth arise which receiveth into its dark bosome all the sons of Adam so that a man without labour sorrow and fear cannot be delivered from it The nearer yet 3. Cause our Incapacity of the greatest truths and natural reason hereof is given by the head of all Philosophers as the Learned n] Hook Eccles Polit. l. 5. § 71. Hooker styles him because saith he o] Aristot Metaph l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because as the eyes of a Bat are unto the day-light so is the eye of our souls unto those things which are in themselves the clearest But the supernatural 4. Cause opposition unto spiritual things and nearest cause in reference unto matters of Religion is rendred by the Apostle p] 1 Cor. 2.24 for that the natural man receiveth not the things that are of God for they are foolishness unto him Errour therefore and lability thereunto being congenious to our very nature and not wholly cured by grace it self without particular protection who shall forbid this common remedy unto this Universal and Epidemical Disease of mankind especially where we have been contagious unto others Repentance and Retractation Unless we force them on this temptation to cover their sin to save their credit and so bring that curse upon themselves q] Prov. 28.13 He that hideth his sin shall not prosper Oppose not therefore that of the Apostle r] Gal. 2.18 Object Answ If I build again the things that I destroyed I make my self a transgressor Unto which Austins reply shall be my answer s] Aug. Epist 48. Vincentio ad finem Confusio autem adduoit gratiam gloriam cum erubescit quisque de propriâ iniquitate poenitendo in meliùs commutatur Quod te facere piget illâ perniciosâ confusione superatum nè tibi ab hominibus nescientibus quid loquantur objiciatur illa Apostolica sententia si enim quae destruxi c. quae si etiam dici posset in eos qui veritatem correcti praedicant in ipsum Paulum primitùs diceretur c. Honest shame saith he brings grace and glory when any is ashamed of his own iniquity and by repentance is changed to the better Which thou art loth to do being vanquished with sinful and destructive shame lest by men that know not what they say there should be objected against thee that sentence of the Apostle If I build again the things that I destroyed c. which if it might be applyed to those which being reformed do publish the truth then it should first be verified of Paul himself for whom the Churches glorified God t] Gal. 1. penul for that he now preached that Faith which
1538. p. 283. The summe is he distinguisheth betwixt miscarriage by errour ignorance and negligence which he acknowledgeth and the Lords correction of him for it and wilful guilt and intentional mischief which he denyeth to have been in that affair but retracting and lamenting we have him in the former Adde to these Mr. Ridley Bishop Bishop Ridley of Lond and one of the Learnedest of the Martyrs in Q. Marys time Whom his Answer to the Q. Commissioners April 2. 1554. hath these words His notable expression and protestation of Liberty to Retract These things I do rather recite at this present because it may happen to some of you hereafter as in times past it hath done unto me God may open it unto you in time to come Therefore I b] Fox Act and Mon. in Q. Mary protest here publickly that it may be lawful for me to adde or diminish whatsoever shall seem hereafter more convenient and meet for the purpose through more sound judgement better deliberation and more exact tryal of every particular thing Nay even Bellarmine himself that wrote against all Errants of his time whether real or imagined as if himself had been without errour and whom our c] Contro 1. Epist Dedic ad D. Cecil Whitaker styleth Virum sanè doctum ingenio foelicem judicio subtili lectione multiplici praeditum and to whom being a Cardinal and a Pillar it might be scandalous to alter any thing Yet he hath also the Recognition of his Works wherein he retracts several things he had formerly asserted Bellarmine and this formally Not to insist on his retractations real and in effect who whilest he writes for Recognit oper prefix Editionibus recent Cynthius aurem vellit admonuit undermines the main foundations of his own cause as might be shewn Yea and the five Independent Br. themselves that I may have them the more exorable Judges do profess and say In a jealousie of our selves Independents Apologetic Narrat p 11. we kept this reserve to alter and retract though not lightly whatever should be discovered to be taken up out of a misunderstanding of the rule c. Now Coronidis loco to set a Crown with the conclusion upon the ingenuity of the former Company His late Majesty We have His Royal Majesty our late Soveraign condescending unto Retractations yea even once and again We must saith he without endeavouring to excuse that Kings Answ to the Remonstr of May 19. 42. p. 10. which in truth was an errour Our going to the House of Commons Again elsewhere having spoken of his consenting to the deposition of Episcopal Government in Scotland he saith If any shall impute My yielding to them as My failing and sin I can easily acknowledge it c. Icon Basilic Medit. 17. p. 156. Seeing therefore imperfection and obnoxiousness unto errour is not only as the shadow to this body of death always following of it but also that the best and wisest of men in all Ages have judged it their parts to retract and denie their former judgements if found erroneous I shall conclude this first point touching the right causes and instances of Retractations with that of the great example in this kind so often quoted n] Aug. de Dono perseverantiae cap. 21. Bonae quippe spei est homo si eum sic proficientem dies ultimus vitae hujus invenerit ut adjiciantur ei quae proficienti defuerunt perficiendus quà m puniendus potiùs judicetur There is good hope of that man saith he whom the last day of his life shall find going forward in the pursuit of truth that there may be added to the thriving man what he yet wants and he may be counted worthy rather to be perfected then punished CHAP. II. How farre only the Authour declined how he behaved himself therein and what awakened him unto recovery Sect. I. How far the Authour lapsed in the Church Affairs IT follows next to represent in short how far only I proceeded in my lapse what was my carriage therein and by what means it pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparks of light for my arising Of the first 1 Sam. 2. Psal 37. There is a promise that God will keep the feet of his Saints so that though they fall they shall not be cast off for the Lord will put under his hand And that they shall hear a voice behind them Isa 30. saying this is the way walk in it when they turn to the right hand and when they turn to the left according to that of the wise man Eccles 5. ult He that feareth God namely in sincerity shall come out of them all 1 Joh. 3. chap. 5. For he that is born of God cannot sin to wit that sin unto death and of final Apostacy The reason is first his seed remaineth in him Job 19. even the root of the matter as Job speaks And then again 1 Pet. 1. he is kept by the power of God through faith unto salvation as S. Peter uttereth it All which like as we have heard Psal 48. so have we seen in the City of the Lord of Hosts in the City of our God the Church that God will establish it for ever Matth. 16. so that the gates of Hell shall not for ever prevail against it For at my receding from the Church the many Conflicts of my spirit brought forth this protestation at my very first * At Colch Apr. 15. 1644. Artic. 3. admission into that Company The Authors protestation atentring into Indepency Which he noteth not as owning every expression in it but as to evidence his opposition even then to Separation viz. Causes and Motives of my present motion First Of coming off from the way I have been in 1. Negatively what they are not Not because the Congregations of England are all false Churches and the Ministers false ones and the Ordinances none For I conceive first that where any number of visible Christians have chosen expresly or by consent a fit Pastor and joyn in spirit with him and one with another in the things of God according to his Word though there be no express Covenant nor Separation from the multitude for want of light in these things they become a true Church they having thereby all the essential◠of one Secondly where God ordinarily and plentifully works to edification there must be something of a Church for he is not ordinarily present to edification but in his house 2. Positively what they were namely an apprehension of more purity in Assemblies and Ordinances Secondly Under what condition I desire to be taken on scil of a profession 1. Of my acknowledgement of the Authority of Magistracy over all persons in Civil Causes 2. In Church matters for the point of publick exercise so as not to raise tumults and by force to obtain the exercise of Religion 3. Of my
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
religionem nobiscum profiteantur cum alioqui nihil minus revera sint quà m 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 quà m 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 Quà m 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 quà m 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
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 quà m 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