THE DANGERS OF NEW DISCIPLINE, TO The STATE and CHURCH Discovered, FIT TO BE CONSIDERED By them who seeke (as they tearme it) the Reformation of the CHURCH of ENGLAND.
COMPOSED BY A TRVE PROTEstant, a Loyall Subject, a Loving Fellow Member of the Common-Wealth of England, Scotland and Ireland, who dayly prayes for KING and PEOPLE and a Setled peace in all three KINGDOMES.
Printed for W. R. ANN. DOM. 1642.
A DISCOVRSE to them who seeke the Reformation (as they terme it) of the CHVRCH of ENGLAND.
1 THe wisdome of governours you must not blame, in that they, forecasting the manifold, strange, and dangerous Innovations, which are more then likely to follow, if your Discipline should take place, have for that cause thought it hitherto a part of their duty, to withstand your endeavours that [Page 2] way. The rather, for that they have seene already some small beginnings of the fruits thereof in them, who concurring with you in Iudgment, about the necessity of that Discipline, have adventured without more adoe to separate themselves from the rest of the Church, and to put your speculations in execution. These mens hastynesse, the waryer sort of you doe not Commend, you wish they had held themselves longer in, and not so dangerously flowne abroad before the feathers of the cause had bene growne. Their errour with mercifull termes yee reprove, nameing them in great commiseration of mind,1. Pet. 22. your poore Brethren.
2. They, on the contrary side, more bitterly accuse you as their false Brethren, and against you they plead, saying, From your brests it is that wee have sucked those things, which when yee delivered vnto us, ye termed that heavenly, sincere, and wholsome milke of Gods word, howsoever yee now abhorre as poyson, that, which the vertue thereof hath wrought and brought forth in us. Ps [...]l. 55.13. Yee sometimes our Companions, Guides, and familiars, with whom we have had most sweet consultations are now become our professed Adversaries, because wee thinke the statute-Congregations in England to be no true Christian-Churches, because wee haue severed our selves from them, and because without their leave or licence that are in civill Authority, wee have secretly framed our owne Churches according to the platforme of the word of God. For, of that point betweene you and us, there is no controversie. [Page 3] Alas! what would you have us to doe? At such time as yee were content to accept us in the number of your owne, your teachings wee heard, wee read your writings: and though wee would, yet able wee are not to forget with what zeale yee ever have profest, that in the English Congegations (for so many of them as bee ordered according unto their owne Lawes) the very publique service of God is fraught, as touching matter, with heaps of intolerable pollutions, and as concerning forme, borrowed from the shop of Antichrist; hatefull both waies in the eyes of the most holy: the kind of their Government by Bishops and Arch-Bishops Antichristian; that Discipline which Christ hath essentially tyed, that is to say, so united unto his Church that wee cannot account it really to be his Church, which hath not in it the same Discipline, that very Discipline, no lesse there despised, Pref. against Docter Baner. then in the highest Throne of Antichrist; all such parts of the word of God, as doe any way concerne that Discipline, no lesse vnsoundly taught and interpreted by all authorized English Pastors, thē by Antichrists factors themselves; at Baptisme Crossing, at the lords supper kneeling; at both, a number of other the most notorious badges of Antichristian recognisance vsuall. Being moved with these, and the like your effectuall discourses, whereunto wee gave most attentive eare, till they entred even into our soules, and were as fire within our bosomes, wee thought wee might hereof bee bold to conclude, that sith no such Antichristian Synagogue may bee accompted a true Church of Christ, yee by accusing all Congregations [Page 4] ordered according to the Lawes of England, as Antichristian, did meane to condemne those congregations, as not being any of them worthy the true name of a Christian Church; Yee tell us now, it is not your meaning. But what meant your often threatnings of them, who professing themselves the inhabitants of Mount Sion, were too loath to depart wholy, as they should, out of Babilon; Whereat our hearts being fearfully troubled, wee durst not, wee durst not continue longer so neere her confines, least her plagues might suddenly overtake us, before wee did cease to bee partakers with her sinnes: for so wee could not chuse but acknowledge with greife that wee were, when they doing evill, wee, by our presence in their Assemblies, seemed to like thereof, or, at leastwise not so earnestly to dislike as became men heartily zealous of Gods glory. For, adventuring to erect the Discipline of Christ, without the leave of the Christian Magistrate, happily Yee may condemne us as fooles, in that wee hazard thereby our estates and persons, further then you (which are that way more wise) thinke necessary: but of any offence or sinne therein Cōmitted against God, with what Conscience can you accuse us, when your owne positions are, that the things wee observe, should every of them bee dearer unto us then 10000 lives? that they are the peremptory Commandements of God; that no mortall man can dispence with them, & that the Magistrate greivously sinneth, in constraining thereunto; Will Yee blame any man for doing that of his owne accord, which all men should be compelled vnto, which are [Page 5] not willing of thēselves? when God Commandeth, shall wee answer that wee will obey, if so be Caesar will grant us leave? Is Discipline an Ecclesiasticall matter, or a Civill? If an Ecclesiasticall, it must of necessity belong to the duty of the Minister. And the Minister (Yee say) holdeth all his Authority of doing whatsoever belongeth unto the spirituall Charge of the house of God, even immediatly from God himselfe, without dependency upon any Magistrate. Whereupon it followeth as we suppose, that the hearts of the people being willing to bee under the scepter of Christ, the Minister of God, into whose hands the Lord himselfe hath put that scepter, is without all excuse, if thereby he guide them not. Nor doe we find that hitherto greatly yee have disliked those Churches abroad, where the people with direction of their Godly Ministers, have even against the will of their Magistrate, brought in either the doctrine, or discipline of IESVS CHRIST. For which cause wee must now thinke the very same thing of you which our SAVIOUR did sometimes vtter, concerning falsehearted Scribes and Pharisies, THEY SAY AND DOE NOT. Thus the foolish Barrowist deriveth his schisme,Mat. 3.23. by way of conclusion, as to him it seemeth, directly and plainly out of your principles. Him, therfore, wee leave to bee satisfied by you from whom he hath sprung. And if such, by your owne acknowledgment, be persons dangerous, although as yet, the alterations which they have made are of small and tender growth; the changes likely to ensue within this land, in case your desire should take place, must be thought upon.
[Page 6]3. First, concerning the supreame power of the highest, they are no small Prerogatives, which now thereunto belonging, the forme of your discipline will restraine it to resigne. Againe, it may justly be feared, whether our English Nobility, when the matter came in Tryall, would contentedly suffer themselves to bee alwayes at the talye, and to stand to the sentence, of a number of meane persons, assisted with the presence of their poore Teacher, a man (as sometimes it hapeneth) though better able to speake, yet no whit apter to judge, then the rest, from whom, bee their dealings never so absurd (unlesse it bee by way of complaint to a Synod) no appeale may bee made unto any one of higher power, in as much as the order of your discipline admitteth no standing inequality of Court, no spirituall Iudge to have any ordinary superior on Earth, but as many supremacies as there are Parishes and severall Congregations.
4. Neither is it altogether without cause, that so many doe feare the overthrow of all Learning, as a threatned sequell of this your intended discipline. For,Sapien. 6.24. if the Worlds preservation depend on the multitude of the wise; and of that sort the number hereafter be not likely to waxe overgreat,Eccle. 26 29. when (that wherewith the sonne of Syrack professeth himselfe at the heart greived) men of vnderstanding are already so little set by: how should their minds whom the love of so precious a Iewell, filled with secret Iealousy, even in regard of the least things, which may [Page 7] ny way hinder the flourishing estate thereof, chuse, but misdoubt least this discipline which alwaies you match with divine doctrine, as her naturall and true Sister, bee found unto all kinds of knowledge a stepmother? seeing that the greatest worldly hopes, which are proposed unto the cheifest kinde of learning, yee seeke vtterly to extirpate as weeds; and have grounded your Platforme on such propositions, as doe in a sorte undermine those most renowned habitations, where through the goodnesse of Almighty God, all commendable Arts and Sciencies are with exceeding great industry hitherto (and so may they for ever continue) studied, proceeded in, and profest. To charge you as purposely bent to the overthrow of that wherein so many of you have attained no small perfection, were injurious; only therefore I wish that your selves did wel consider how opposite certaine your positions are unto the state of Collegiate Societies, wherein the two Vniversities consist. Those degrees which their Statutes binde them to take, are by your lawes taken away; your selves who have sought them yee so excuse, as that yee would have men to thinke yee Iudge them not allowable, but tolerable only, and to be borne with for some helpe which yee finde in them unto the furtherance of your purposes, till the corrupt estate of the Church may be better reformed. Your Lawes forbidding Ecclesiastical persons vtterly the exercise of Civill power, musts needs deprive the Heads and Masters in the same Colledges of all such authority [Page 8] as now they exercise either at home, by punishing the faults of those, who, not as Children to their Parents by the Law of Nature, but altogether by Civill authority are subject unto them, or abroad, by keeping Courts amongst their Tenants. Your Lawes, makeing permanent inequality amongst Ministers, a thing repugnant to the Word of God, enforce those Colledges, the Seniors whereof are all or any part of them Ministers, under the government of a Maister in the same vocation, to choose as oft as they meet together a new President. For, if so yee judge it necessary to doe in Synods, for the avoyding of permanent inequality amongst Ministers, the same cause must needs, even in these Collegiate Assemblies, enforce the like. Except peradventure yee mean to avoyd all such absurdities by dissolving those Corporations, and by bringing the Vniversities unto the forme of the Schoole of Geneva. Which thing men the rather are inclined to looke for, in asmuch as the Ministery, whereinto their Founders with singular providence have by the same Statutes appointed them necessarily to enter at a certaine time,Humb. motion to the L. L. P. 50. your lawes binde them much more necessarily to forbear, till some parish abroad call for them.
Your opinion concerning the Law Civill is, that the knowledge thereof might bee spared, as a thing which this Land doth not need, Professors in that kinde being so few, yee are the bolder to spurne at them, and not to dissemble your minds concerning theire removall: in whose studyes, although my [Page 9] selfe have not much beene conversant, neverthelesse, exceeding great cause I see there is to wish, that thereunto more encouragement were given, as well for the singular treasures of Wisdome therein contained, as also for the great use wee have thereof, both in decision of certaine kinds of causes, ariseing dayly within our selves, and especially for commerce with Nations abroad, Whereunto that knowledge is most requisite.
5. The reasons wherewith yee would perswade, that Scripture is the only rule to frame all our Actions by, are in every respect as effectuall for proofe, that the same is the only Law whereby to determine all our Civill Controversies. And then what doth let, but as those men have their desire, who frankly broach it already, that the worke of Reformation will never be perfected till the Law of Jesus Christ bee received alone; so pleaders and Counsellours may bring their bookes of the Common Law, and bestow them as the Students of curious and needlesse Arts did theirs in the Apostles time?Act. 19.19. I leave them to scan how farre those words of yours may reach, wherein yee declare, that whereas many houses lye waste through inordinate sutes in Law,Humb. motion P. 74. This one thing will shew the excellency of Discipline for the wealth of the Realme, and quiet of Subjects; that the Church is to censure such a party who is apparently troublesome and contentious, and without REASONABLE CAVSE upon a meere will and stomacke doth vex and molest his Brother, and trouble the Country. For my owne part [Page 10] I doe not see, but that it might agree very well with your Principles, if your discipline were fully planted, even to send out your writs of surceace unto all Courts of England besides, for the most things handled in them. A great deale further I might proceed, and descend lower.
6. But for as much as against all these and the like difficultyes your answer is,Counterp. 6. P. 108. that wee ought to search what things are consonant to Gods word, not which be most for our owne ease; and therefore that your discipline being (for such is your errour) the absolute commandement of Almighty God, it must bee received, although the world by receiving it should be cleane turned vpside downe, herein lyeth the greatest danger of all. For whereas the name of divine Authority is used to countenance these things which are not the commandements of God, but your owne erronious collections; on him you must father whatsoever yee shall afterwards be led either to doe, in withstanding the Adversaries of your cause, or to thinke, in maintenance of your doeings; and what this may bee God doth know: In such kindes of errours, the minde once imagining it selfe to seeke execution of Gods will, laboureth forthwith to remove both things and persons which any way hinder it from takeing place, and in such cases if any strange or new thing seeme requisite to be done, a strang and new opinion concerning the lawfullnesse thereof is withall received and broached vnder countenance of divine Authority.
[Page 11]7. One example herein may serve for many, to shew that false opinions touching the will of God to have things done are wont to bring forth mighty and violent practises against the hinderances of them; and those practises new opinions more pernicious then the first, yea most extreamely opposite unto that which the first did seem to intend, where the people took upon them the Reformation of the Church by casting out Popish superstition, they having received from their Pastours a generall instruction,Mat. 15.13. that whatsoever the heavenly Father hath not planted must be rooted out, proceeded in some forraigne places so farre, that downe went Oratories and the very Temples of God themselves. For, as they chanced to take the compasse of their Commission stricter or larger, so their dealings were accordingly more or lesse moderate. Among others,Anabaptists. there sprung up presently one kinde of men; with whose zeale and forwardnesse the rest being compared, were thought to be marvellous cold and dull. These grounding themselves on rules more generall; that whatsoever the Law of Christ commandeth not, thereof Antichrist is the Authour, and whatsoever Antichrist or his adherents did in the world the true Professours of Christ are to undoe; and found out many things more then others had done, the extirpation whereof was in their Conceipt as necessary as of any thing before removed. Hereupon they secretly made their dolefull complaints every where as they went, that albeit the World did begin to professe [Page 12] some dislike of that which was evill in the kingdome of darknesse, yet fruits worthy of a true repentance were not seene; and that if men did repent as they ought, they must endeavour to purge the truth of all manner of evill, to the end there might follow a new World afterward, wherein righteousnes only should dwell. Private repentance they said must appeare by every mans fashioning his owne life contrary unto the custome and orders of this present World, both in greater things and in lesse. To this purpose they had alwayes in their mouthes those great things,Guy des Bres contre l'erreur des Anabapt. pag. 4. Charity, Faith, the true Feare of God, the Crosse, the Mortification of the flesh. All their exhortations were to set light of the things in this World, to count riches and honours vanity, and in token thereof, not only to seek neither, but if men were possessours of both, even to cast away the one and resigne the other,pag. 5. that all men might see their unfained conversation unto Christ. They were sollicitours of men to fasts,pag. 16. pag. 118. pag. 119. to often meditations of heavenly things; and as it were conferences in secret with God, by prayers not framed according to the frozen manner of the World: but expressing such fervent desires as might even force God to hearken to them. Where they found men in diet, attire, furniture of house, or any other way observers of Civility and decent order,pag. 120. pag. 116. such they reproved as being carnally and earthly minded. Every word otherwise then severely and sadly uttered, seemed to pierce like a sword through them.pag. 124. If any man were pleasant, their [Page 13] manner was presently with sighs to repeat these words of our Saviour Christ,Luk. 6.12. Woe bee to you which now laugh, for you shall lament. So great was their delight to be alwayes in trouble, that such as did quietly lead their lives, they judged of all other men to be in most dangerous case. They so much affected to crosse the ordinary custome in every thing,pag. 117. that when other mens use was to put on better attire, they would be sure to shew themselves openly abroad in worse, the ordinary names of the dayes in the week they thought it a kind of prophanenesse to use, and therefore, accustomed to make no other distinction then by number; the 1, 2, 3, day.
8. From this they proceed unto publique Reformation. First, Ecclesiasticall, and then Civill. Touching the former they boldly avouched that themselves only had the truth.pag. 40. Which thing upon perill of their lives they would at all times defend; and that since the Apostles lived, the same was never before in all points sincerely taught. Wherefore that things might be brought againe to that ancient integrity which Iesus Christ by his word requireth, they began to controule the Ministers of the Gospell, for attributing so much force and vertue unto the scriptures of God read; whereas the truth was, that when the word is said, to engender faith in the heart and to convert the soule of man, or to work any such spirituall divine effect, these speeches are not thereunto appliable as it is read or preached, but as it is ingrafted into us by the power of the Holy Ghost, opening [Page 14] the eyes of our understanding, and so revealing the mysteries of God, according to that which Ieremy promised before should be,Ier. 31.34. saying, I will put my law in their inward parts, and I will write it in their hearts. The book of God they notwithstāding for the most part so admired,pag, 29. that other disputation against their opinions, then only by allegation of scripture, they would not heare,pag. 27. besides it they thought no other writings in the World should be studyed, insomuch that one of their great Prophets exhorting them to cast away all respects unto humane writings, so farre to this motion they condescended that as many as had any Bookes, save the holy Bible, in their Custody, they brought and set them publiquely on fire.
9. When they and their Bibles were alone together, what strange fantasticall opinion soever at any time entred into their heads, their use was to thinke the spirit taught it them. Their frensies concerning our Saviours Incarnation: the state of soules departed and such like, are things needlesse to be rehearsed. And forasmuch as they were of the same suit with those, of whom the Apostle speaketh, saying,2. Tim. 3.7. They are still learning but never attaining to the knowledge of truth, it was no marvaile to see them every day broach some new thing never heard of before, which restlesse levity they did interpret to be their growing to spirituall perfection, and a proceeding from faith to faith.pag. 65. pag. 66. The differences among them grew in a manner infinite, so that [Page 15] scarcely was there found any one of them, the forge of whose braine was not possest with some speciall mystery.pag. 135. Whereupon although their mutuall contentions were most fiercely prosecuted among themselves, yet when they came to defend the common cause, common to them all against the Adversaries of their factions, they had wayes to lick one another whole, the sounder in his owne perswasion excusing The deare Brethren, pag. 25. which were not so farre enlightned, and professing a charitable hope of the mercy of God towards them, notwithstanding their swarving from him in some things.pag. 71. Their owne Ministers they highly magnifyed, as men whose vocation was from God: the rest,pag. 124. their manner was disdainfully to terme Scribes and Pharisees, to accompt their calling an humane creature, and to detaine the people, as much as might be, from hearing of them.pag. 764. As touching Baptisme administred in the Church of Rome, they judged to be an execrable mockery, and no Baptisme, both, because the Ministers thereof in the Papacy are wicked Idolaters, lewd persons, Theeves and Murderers, cursed creatures, ignorant beasts; and also, that for to baptize is a proper action belonging unto none but the Church of Christ, whereas Rome is Antichrists Synagogue.pag. 748. The custome of using God-fathers and God-mothers at Christnings they scorned. Baptizing of Infants, pag. 512. although confest by themselves to have been continued even sithence the very Apostles owne times, yet they altogether condemned, partly,pag. 518. because sundry [Page 16] errours are of no lesse antiquity:pag. 722. and partly because there is no commandement in the Gospell of Christ which saith Baptize Infants, but he contrariwise saying, Goe preach and Baptize, doth appoint that the Minister of Baptisme shall in that action first administer doctrine, and then Baptisme, as also in saying, whosoever doth believe and is Baptized, pag. 688. he appointeth that the person, to whom Baptisme is administred, shall first beleeve, and then be Baptized; to the end that beleeving may goe before this Sacrament in the receiver, no otherwise then preaching in the giver, sith equally in both, the law of Christ declareth, not only what things are required, but also in what order they are required.pag. 38. The Eucharist they received (pretending our Lord and Saviours example) after Supper: and for avoyding all those impieties which have beene grounded upon the mysticall words of Christ, This is my body, this is my bloud, they thought it not safe to mention either body or blood in that Sacrament,pag. 122. but rather to abrogate both, and to use no words but these, Take, eat, declare the death of our Lord; Drinke, shew forth our Lords death.
In Rites and Ceremonies their profession was, hatred of all conformity with the Church of Rome: for which cause they would rather endure any torment, then observe the solemne festivalls which others did, in asmuch as Antichrist (they said) was the first Inventor of them.
10. The pretended end of their Civill Reformation was, that Christ might have dominion over all; [Page 17] that all Crownes and Scepters might bee throwne downe at his feet; that no other might raigne over Christian men but he; no Regiment keep them in awe but his discipline; amongst them no sword at all to be carried besides his, the sword of Spirituall Excommunication. For this cause they laboured withall their might in overturning the Seates of Magistracy, because Christ hath said,pag. 841. Kings of Nations; in abolishing the execution of Iustice, because Christ hath said, resist not evill; in forbidding Oathes the necessary meanes of Iudiciall Tryall, because Christ hath said, Sweare not at all; finally,pag. 849. in bringing in community of goods, because Christ by his Apostles hath given the World such example, to the end that men might excell one another, not in wealth, the pillar of secular authority, but in vertue.
11. These men at the first were only pittied in their errour, and not much withstood by any;pag. 40. the great humility, zeale and devotion, which appeared to bee in them was in all mens opinion a pledge of their harmlesse meaning. The hardest that men of sound Iudgement conceived of them, was but this,Lactant. O quàm honestâ voluntate miseri errant; with how good a meaning these poore soules doe evill! Luther made request unto Frederick Duke of Saxony, that within his dominion they might be favourably dealt with and spared,Just. lib. 5. cap. 19. for that (their errour exempted) they seemed otherwise right good men. By meanes of which mercifull toleration they gathered strength,pag. 6. much more then was safe for the state of the Common-wealth [Page 18] wherein they lived. They had their secret corner-meetings and assemblies in the night, the people flocked unto them by thousands. The means whereby they both allured and retained so great multitudes were most effectuall;Pag. 4. 20. first, a wonderfull shew of zeale towards God,Pag. 55. wherewith they seemed to bee even rapt in every thing they spake. Secondly, an hatred of sinne and a singular love of integrity, which men did thinke to be much more then ordinary in them, by reason of the Custome which they had to fill the eares of the people with invectives against their authorized Guids, aswell Spirituall as Civill. Thirdly, the bountyfull releife wherewith they eased the broken estate of such needy Creatures as were in that respect the more apt to be drawne away. Fourthly, a tender Compassion which they were thought to take upon the miseries of the Common sort, over whose heads their manner was,Pag. 6. 7. even to powre downe showrs of teares, complaining that no respect was had unto them, that their goods were devoured by wicked Cormorants, their persons had in contempt, all liberty both temporall and spirituall taken from them, that it was high time for god now to heare their groanes and to send them deliverance: Lastly, a cunning slight which they had to stroake and smooth up the minds of their followers, as well by appropriating unto them all the favourable Titles, the good words and the gratious promisies in Scripture; as also by casting the contrary alwaies on the heads of such as were severred [Page 19] from that retinue. Whereupon, the Peoples common acclamations unto such deceivers was, These are verely the men of God, these are his true and sincere Prophets. If any such Prophet or man of God did suffer by order of law condigne and deserved punishment, were it for Fellony, Rebellion, Murder or what else, the people (so strangely were their hearts inchanted) as though blessed Saint Stephen had bene againe Martyred,Pag. 27. did lament that God tooke away his most deare servants from them.
12. In all things beeing fully perswaded, that what they did it was Obedience to the will of God, and that all men should doe the like; there remained after speculation, practise, whereby the whole world thereunto (if it were possible) might be framed.Pag. 6. This they saw could not be done without mighty opposition and resistance: against which to strengthen themselves, they secretly entred into a league of association. And peradventure, considering that although they were many, yet long warrs would in time wast them out; they began to thinke whether it might not be that God would have them doe for their speedy and mighty increase, the same which sometime Gods owne chosen people, the people of Israell did. Glad and faine they were to have it so: which very desire was it selfe apt to breed both an opinion of possibility, and a willingnesse to gather arguments of likelyhood that so God himselfe would have it. Nothing more cleare unto their seeming, then that a new Ierusalem beeing [Page 20] often spoken of in Scripture, they undoubtedly were themselves that new Ierusalem, and the old did by way of a certaine figurative resemblance signifie what they should bee and doe. Here they drew in a Sea of matter by applying of all things unto their owne company, which are any where spoken concerning divine favours, and benefits bestowed upon the old common wealth of Israell, concluding that as Israell was delivered out of Egypt, so they spiritually out of the Egypt of this Worlds servile thraldome unto sinne and superstition; as Israell was to root out the Idolatrous Nations, and to plant instead of them a people which feared God, so the same Lords good will and pleasure was now, that these new Israelites should under the Conduct of other Ioshuas, Sampsons, and Gideons performe a worke no lesse miraculous in casting out violently the wicked from the earth, and establishing the kingdome of Christ with perfect liberty: and therefore as the cause why the Children of Israell tooke unto one man many wives, might be, least the casualties of warre should any way hinder the promise of God concerning their multitude from takeing effect in them, so it was not unlike that for the necessary propagation of Christs kingdome under the Gospell, the Lord was content to allow asmuch. Now whatsoever they did in such sort collect out of Scripture, when they came to justifie or perswade it unto others, all was the heavenly fathers appointment, his commandement, his will and charge. Which thing is [Page 21] the point, in regard whereof I have gathered this declaration. For my purpose herein is to shew, that when the minds of men are once erroniously perswaded, that it is the will of God to have those things done which they fancy; their opinions are as thornes in their sides, never suffering them to take rest till they have brought their speculations into practise; the rests & impediments of which practise, their restlesse desire and study to remove, leadeth them every day forth by the hand into other more dangerous opinions, sometimes quite and cleane contrary to their first pretended meanings; so as what will grow out of such errours as goe masked under the cloake of divine Authority, impossible it is that ever the witt of man should imagine, till time have brought forth the fruits of them; for which cause it behooveth wisdome to feare the sequells thereof, even beyond all apparent cause of feare. These men in whose mouthes at the first sounded nothing but only mortification of the flesh, were come at the length to thinke they might lawfully have their six or seven Wives a peece. They which at the first, thought judgement and justice it selfe a mercylesse cruelty; accompted at the length their owne hands sanctified, with being imbrued in Christian blood; they, who at the first were wont to beat downe all dominion and to urge against poore Constables, Kings of Nations, had at the length both Consulls and Kings of their owne erection; finally, they which could not brooke at the first, that any man [Page 22] should seek, no not by law, the recovery of goods injuriously taken or withheld from him; were growne at the last to thinke, they could not offer unto God more acceptable service, then by turning their Adversaries cleane out of house and home, and by inriching themselves with all kind of spoyle and pillage,pag. 41. which thing being layd to their charge, they had in all readinesse their answer, that now the time was come, when according to our Saviours promise, The meeke ones must inherit the earth, Mat. 5.5. and that their title hereunto, was the same which the Righteous Israelites had unto the goods of the wicked Egyptians. Exod. 11.2.
13. Wherfore sith the World hath had in these men so fresh experience how dangerous such active errours are, it must not offend you, though touching the sequell of your present misperswasions much more be doubted, then your owne intents and purposes doe happily ayme at. And yet your words all-ready are somewhat, when ye affirme that your Pastours, Mart. in his 3. libel. P. 28. Elders, Doctours, and Deacons, ought to bee in this Church of England, whither his Majesty and our State will, or no; when for the animating of your Confederates, yee publish the Musters which yee have made of your owne bands, and proclaime to amount unto, I know not how many thousands; when yee threaten, that sith neither suits to the Parliament, nor supplications to our Convocation-House, neither your defences by writing, nor challenges of disputation in behalfe of that cause are able to prevayle, [Page 23] wee must blame our selves, if to bring in discipline some such meanes bee used hereafter, as shall cause all our hearts to ake. Demonstr. in the Preface. That things doubtfull are to be construed in the better part, is a principle that ought not to be followed in matters concerning the publique state of a Common-wealth. But howsoever these and the like speeches be accompted as arrowes idly shot at randome, without either eye had to any marke, or regard to their lighting place: hath not your longing desire for the practise of your discipline, brought the matter already unto this demurrer amongst you; whether the people and their godly Pastours, that way affected, ought not to make separation from the rest, and to begin the exercise of discipline, without the licence of Civill powers, which licence they sought for, and are not heard? Upon which question, as ye have now divided your selves, the warier sort of you takeing the one part, and the forwarder in zeale the other; so in case these earnest ones should prevaile? what other sequell can any wise man imagine, but this; that having first resolved, that attempts for discipline without superiours, are lawfull, it will follow in the next place to be disputed what may bee attempted against superiours, which will not have the scepter of that discipline to rule over them?
14. Yea even by you, which have stayed your selves from running headlong with the other sort, somewhat notwithstanding there hath bene done, without the leave or likeing of your lawfull Superiours, [Page 22] [...] [Page 23] [...] [Page 24] for the exercise of a part of your discipline amongst the Clergy thereunto addicted. And least examination of principall parties therein, should bring those things to light, which might hinder and let your proceedings; behold for a barre against that impediment, one opinion yee have newly added unto the rest, even upon this occasion, an opinion to exempt you frō takeing Oathes; which may turne to the molestation of your Brethren in that cause. The next neighbour opinion, whereunto when occasion requireth, may follow for dispensation with Oathes already taken, if they afterwards be found to import a necessity of detecting ought which may bring such good men into trouble or damage whatsoever the cause bee. O mercyfull God! what mans witt is there able to sound the depth of these dangerous and fearfull evills, whereinto our weake and impotent nature is inclinable to sinke it selfe, rather then to shew an acknowledgment of errour in that, which once wee have unadvisedly taken upon us to defend, against the streame, as it were, of a contrary publique resolution? Wherefore if wee any thing respect their errour, who being perswaded even as yee are, have gone further upon that perswation then yee allowe, if wee regard the present estate of the highest Governour placed over us, if the quality and disposition of our Nobles, if the Orders and Lawes of our famous Vniversities, of the profession of the Civill or the practise of the Common-Law amongst us, if the mischieves, whereinto even before our eyes, so many [Page 25] others have fallen headlong from no lesse plausible and faire beginings, then yours are: there is in every of these considerations most just cause to feare, least our hastinesse to imbrace a thing of so perillous Consequence, should cause posterity to feele those evills, which as yet are more easy for us to prevent, then they would be for them to remedy.The Concl. of all.
15. The best and safest way therefore for you, my deare Brethren, is, to call your deeds past to a new reckoning, to examine the cause yee have taken in hand, and to try it even point by point, Argument by Argument, with all the diligent exactnesse yee can; to lay aside the Gall of that bitternesse wherein your minds have hitherto overabounded, and with meeknesse to search the Truth; thinke yee are men, deeme it not impossible for yee to erre; fift unpartially your owne hearts, whether it bee the force of reason or vehemency of affection which hath bred and still doth feed these opinions in you. If truth doe any where manifest it selfe, seeke not to smother it with glosing delusion, acknowledge the greatnesse thereof, and thinke it your best victory when the same doth prevaile over you.
16. That yee have bene earnest in speaking and writing againe and againe the contrary way, shall bee no blemish nor discredit at all unto you. Amongst so many so huge volumes as the infinite paines of Saint Augustine hath brought forth, what one hath gotten him greater love, commendation, and honour then the booke wherein he carefully collecteth [Page 26] his owne oversights, and sincerely condemneth them? Many speeches there are of Iobes, whereby his wisdome and other vertues may appeare: but the glory of an ingenious mind hee hath purchased by these words only,Iob. 39.37. Behold, I will lay mine hand on my mouth, I have spoken once, yet will I not therefore maintaine argument: yea twice, howbeit for that cause, further I will not proceede. Farre more comfort it were for us (so small is the joy wee take in these strifes) to labour under the same yoake, as men that looke after the same eternall reward of their labours, to bee injoyed with you in bands of indissoluble love and amity, to live as if our persons being many, our Soules were but one, rather thē in such dismembred sort, to spend our few & wretched dayes in a tedious prosecutiō of wearysome contentions, the end whereof, if they have not some speedy end will bee heavy even on both sides. Brought already wee are, even to that estate, which Gregory Nazianzene mournfully described, saying.
G. Naz: Apol. My mind leadeth mee (sith there is no other remedy) to fly and to convey my selfe into some corner out of sight, where I may scape from this cloudy tempest of maliciousnesse, whereby all parts are entred into a deadly warre amongst themselves, and that little remnant of love which was, is now consumed to nothing. The only godlynesse wee glory in, is to find out somewhat whereby wee may Iudge others to bee ungodly. Each others faults wee observe, as matter of exprobration, and not of greife. By these meanes wee are growne [Page 27] hatefull in the eyes of the heathens themselves, and (which woundeth us the more deeply) able we are not to deny, but that wee have deserved their hatred. With the better sort of our owne, our fame and Credit is cleane lost. The lesse wee are to marvaile, if they Judge vilely of us, who although wee did well, would hardly allow thereof. On our backs they also build, that are lewd, and what wee object one against another, the same they use to the utter scorne and disgrace of us all. This wee have gained by our mutuall home dissentions. This wee are worthyly rewarded with, which are more forward to strive, then becometh men of vertuous and mild disposition. But our trust with the almighty is, that with us, contentions are now at their, highest floate, and that the day will come (for what cause of dispaire is there,) when the passions of former enmity being allayed, wee shall with ten times redoubled tokens of our unfainedly reconciled love, shew our selves each towards other the same, which Ioseph and the Brethren of Ioseph, were at the time of their intervew in Egypt. Our comfortable expectation, and most Thirsty desire whereof, what man soever amongst you shall any wayes [...] to [...] (as wee truely hope there is no one amongst you but some way or other will) the blessing of the God of peace, both in this world, and in the world to come, be upon him, more then the starres of the firmament in number. AMEN.
ECCLES. POLIT. LIB. 5. §. 79. ad fin.
Such is the generall detestation of robbing God or the church; that whereas nothing doth either in peace or warre more uphold mens reputation then prosperous successe, because, in common construction, unlesse notorious improbitie bee joyned with prosperity, it seemeth to argue favour with God, they which once have stained their hands with these odious spoiles, doe thereby fasten unto all their actions an eternall prejudice; in respect whereof, for that it passeth through the world as an undoubted rule and principle, that sacrilege is open defiance to god, whatsoever afterward they vndertake, if they prosper in it, men reckon it but Dionysius his navigation, and if any thing befall them otherwise, it is not, as commonly, so in them ascribed to the great uncertainty of casuall events, wherein the providence of God doth controle the purposes of men, oftentimes much more for their good, then if all things did answere fully their hearts desire, but the censure of the world is ever directly [Page 29] against them, bothNovimus multa regna & reges eorum propterea cecidisse, quia Ecclesias spoliaverunt, res (que) earum vastaverunt, alienaverunt vel diripuerunt; Episcopis (que) & sacer [...]otibus, a [...]que quod majus est, Ecclesiis eorum abstulerunt, & pugnantibus dederunt. Quapropter nec fortes in bello, nec in fide stabiles fuerunt, nec victores extiterunt, sed terga multi vulnerati, & plures interfecti verterunt, regnáque & regiones, & quod pejus est, regna coelestia perdiderunt, atque propriis haereditatibus caruerunt, & hactenus carent. verba Caroli Mag. in Capital. Caral. l. 7. c. 104. bitter and peremptory.
To make such actions therefore lesse odious, and to mitigate the envy of them, many colourable shifts and inventions have beene used, as if the world did hate only wolves, and thinke the fox a godly creature. The timeTurno tempus erit magno cùm optaverit emptum. Intactum Pallanta, & cùm spolia ista, diem (que) Oderit. virgil Aeen. lib. 10. it may bee will come, when they that either violently have spoiled, or thus smoothly defrauded God, shall finde they did but deceive themselves. In the meane while, there will bee alwayes some skilfull persons, which can teach a way how to grind treatably the Church, with jawes that shall scarce move, and yet devoure in the end more then they that come ravening with open mouth, as if they would worrie the whole man instant. Others also who have wastfully eaten out their owne patrimony, would be glad to repaire if they might their decayed estates, with the ruine they care not of what, nor of whom, so the spoiles were theirs; whereof in some part if they happen to speede, yet commonly they are men borne under that constellation, which maketh them, I know not how, as vnapt to enrich themselves as they are ready to impoverish others; it is rheir lot to sustaine during life, both the misery of beggars, and infamy of robbers.
But though no other plague and revenge should follow sacrilegious violations of holy things, the naturall disgrace and ignominy, the very turpitude of such actions in the eyes of a wise vnderstanding [Page 30] heart, is it selfe [...]. Demost. Poenam non dico legum, quas saepe pe [...]rumpunt; sed ipsius turpitudinis quae acerbissima est, non vident. Cic. Off. lib. 3. Impunita credi [...] esse quae inviso sunt, aut ùllum supplicium gravius existimas publico odio? Senec de Benef. l. 3. c. 17. a heavy punishment. Men of vertuous quality, are by this sufficiently moved to beware, how they answer and require the mercyes of God with injuries, whether openly or indirectly offered.
By meanes whereof the church most commonly for gold hath flanell, and whereas the usuall saw of old was, Glaucus his changeing, the proverbe is now, A Church bargaine.
And for feare lest covetousnesse alone should linger out the time too much, and not bee able to make havocke of the house of God, with that expedition which the mortall enemy thereof did vehemently wish, he hath by certaine strong inchauntments, so deeply bewitcht religion it selfe, as to make it in the end an earnest sollicitor. and an eloquent perswader of sacrilege, urging confidently, that the very best service which men of power can doe to Christ, is without any more ceremony,Hu [...] ventum videtur (quod non siue gemitu dixeri [...]) ut magna hominum pars credat sese tùm demum verè regnum Antichristi evafisse, fi sum bonis Ecclesiae ludant pro libitu. Calvin. Ep. 33. vide etiam ep. 13.65.68.108. vbi de hac sacrilegà dissipatione queritur. In the time of Popery, the Church of Geneva was very richly endowed with great revenewes. At the reformation, Calvin and Farell called upon the magistrates, as they would answer it to God, to imploy all that holy stock only to pious and holy uses, assureing them they could not any other wayes bestow any part of it, without the guilt of horrible Sacrilege. (So it is a degree of Sacrilege, any way to alter the wills and intentions of founders, so far as they are tolerable▪ They promised fairely; but haveing possessed themselves of the goods and patrimony of the Clergy, they set apart some small portions for the University, and the ministers, bestowing the rest in fortifieing their walls, and furnishing their magazine against the Bishop (the lord and owner of the towne) and other more base uses. Calvin seeing this Sacrilege, and detesting it, was wont to say with great griefe, I see wee have taken the purse from Judas, and given it to the Divell. Severall men of credit have heard this related by a grave learned French minister yet liveing (or very lately) in England. to sweepe all, and to [Page 31] leave the Church as bare, as in the day it was first borne; that fulnesse of bread having made the children of the househould wanton, it is without any scruple to be taken away from them, and throwne to doggs; that they which layd the prices of their lands, as offerings at the Apostles feet, did but sow the seeds of superstition; that they which did endow Churches with lands, poysoned religion; that Tithes and oblations are now in the sight of God as the sacrificed bloud of goates, that if wee give him our hearts, and affections, our goods are better bestowed otherwise; that Irenaeus, Policarps disciple, should not have said, wee offer unto God our goods, as tokens of thankfullnesse for what wee doe receive; neither Origen, hee that worshippeth God, must by guifts and oblations acknowledge him the Lord of all; in a word, that to give unto God is error, reformation of error, to take from the Church, that which the blindnesse of former ages did unwisely give. By these or the like suggestions received with all joy; and with like sedulity practised in certaine parts of the Christian world, they have brought to passe, that as David doth say of man, so it is in hazard to bee verified concerning the whole religion and service of God; The time thereof may peradventure fall out to be threescore & ten years, or if strength doe serve, unto fourscore, what followeth, is like to be small joy for them, whatsoever they be that behold it.
Thus have the best things beene overthrowne not so much by puissance, and might of adversaries, as through defect of counsell in them, that should have upheld and defended the same.