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<title>A discovrse concerning Puritans tending to a vindication of those, who unjustly suffer by the mistake, abuse, and misapplication of that name.</title>
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<title>A discovrse concerning Puritans tending to a vindication of those, who unjustly suffer by the mistake, abuse, and misapplication of that name.</title>
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<author>Ley, John, 1583-1662.</author>
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<note>Variously attributed to Henry Parker and John Ley. cf. Jordan, W.K. Men of substance, p. 69; Halkett & Laing suppl.</note>
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<div type="title_page">
<pb facs="tcp:61021:1" rendition="simple:additions"/>
<p>A
DISCOURSE
CONCERNING
PURITANS.
TENDING TO
A VINDICATION
of those who unjustly suffer by the
mistake, abuse, and misapplication
of that NAME.</p>
<q>
<l>Vivere qui vultis sanctè, discedite Româ,</l>
<l>Omnia cùm liceant, non licet esse bonum.</l>
<bibl>MANTUAN.</bibl>
</q>
<q>
<l>You who would guiltlesse be, depart from hence,</l>
<l>No guilt is here so blacke as Innocence.</l>
</q>
<p>The second Edition, much inlarged, augmented and
corrected by the Authour.</p>
<p>
<hi>LONDON,
Printed for</hi> Robert Bostock, 1641.</p>
</div>
<div type="to_the_reader">
<pb facs="tcp:61021:2"/>
<pb facs="tcp:61021:2"/>
<head>To the Puritan Reader.</head>
<p>
<seg rend="decorInit">I</seg>F thou art such a one as doest confesse thy
selfe a Puritan (as the name is now unjustly
used) thou wilt soon find in this short Tract,
that my indevour has been to do thee right,
but not to humor thee; to take off unjust aspersions from
thee, but not to insinuate by flattery into thee. An Ambi<g ref="char:EOLhyphen"/>dexter
I would not be in two contrary factions, by
seeking to please both; neither would I be a Neuter, if I
could avoyde it: but in things where I dissent, I will de<g ref="char:EOLhyphen"/>part
from both sides, rather then from that which I
think the truth. I shall not use the word Puritan facti<g ref="char:EOLhyphen"/>ously,
as if all Puritans were alike to be imbraced: but
cautiously, as if that difference and contrariety might
happen amongst Puritans in England, as did once
amongst the Disciples in our Saviours owne Schoole.
Charitie urges me not to censure any man in particular
for an hypocrite, yet wisdome teaches me not to free all
men in generall from being hypocrites: such charity
may well stand and agree together with such wisdome,
and such wisdome with such charitie; but if I doe not at
all scruple any mans integrity, this necessitates me not
therefore to ascribe an infallibilitie: for if I can easily
yeeld to hope and think well of all Puritans, yet it ought
not to be expected that I should yeeld my consent to all
Puritans in all things. I am free and open in declaring
my opinion aswell against the rigorous and necessary
urging of Presbyteriall as Episcopall Government in
all places, and at all times; but I relye upon proofe not
<pb facs="tcp:61021:3"/>
meere phansie, and my proofe being enervated by my
clearer judgement, it will be a pleasure to me to retract.
Variety of opinion and understanding (some say) has
place amongst those glorious spirits in Heaven, amongst
whom no other kind of discord can have place: and even
the Apostles themselves though inspired by God, yet
when they spake not by inspiration, they were not desi<g ref="char:EOLhyphen"/>rous
to lead captive the beliefes of other lesse-knowing
men. Heat and acrimony amongst such as dissent in
opinion has done more mischiefe in the Church of God,
then any thing that I can imagine besides; and certainly
'tis not the meere love of truth, but some other sinister
respect that workes thus violently in the minds of men
so naturally dimme, as we all are. For why should I burn
with indignation against another, because he is lesse un<g ref="char:EOLhyphen"/>derstanding
then I am? or why should I so farre pre<g ref="char:EOLhyphen"/>sume
upon my selfe, if I think I am liable to errour, as
well as other men? can the meere love of knowledge
make me abhorre ignorance more in another then in my
selfe? or make me arrogate more freedome from errour
to my selfe, then to other men? Sure, truth has more af<g ref="char:EOLhyphen"/>finity
with charity then so, and charitie with humility.
For my part, I doe acknowledge my selfe not onely sub<g ref="char:EOLhyphen"/>ject
to much ignorance, but to much scandalous offence
too; my greatest enemie shall not charge me of more
staines, then I will my selfe; I will confesse my self the
chiefe of sinners, and that not only in regard of sinnes
past, as perhaps Saint <hi>Paul</hi> did, but also in regard of my
present sinfull condition; but certainely since sin and
ignorance are such things as cleave radically to all
men, and must be accounted <hi>sortis humanae;</hi> therefore
to beare mutuall reproofes, and to forbeare all bitter<g ref="char:EOLhyphen"/>nesse
and censure, ought to be professed as vertues, and
to be accounted <hi>Sortis Christianae.</hi> And since I my
<pb facs="tcp:61021:3"/>
selfe notwithstanding all my other defects<g ref="char:punc">▪</g> do not glory
in them, but confesse them to my shame, and since I doe
not maligne the graces of God in rigid Puritans, but
rather rejoyce thereat, I am persuaded, howsoever I
appeare to the eye of God, no man living ought to despise
me, much lesse to expunge me out of the booke of life. If
God does not give me so much grace as he does thee,
wilt thou say, He gives me not that which he accounts
sufficient? and if I am not in this or that so unblame<g ref="char:EOLhyphen"/>able
as thou art, wilt thou say, my grace generally is not
equall with thine? if thou exceedest me in all other
vertues, and yet art by me exceeded in humility alone,
wilt thou upon this proceede to censure me? Puritans
have not made themselves more inexcusable by any
thing then by condemning other men: for though they
see not as God sees, yet they will often undertake to
judge as God ought to judge: and in this they have not
been greater enemies to themselves, then to the whole
state of Pietie and Religion. It does not appeare to the
contrary, but that the Pharisee in the Gospell, of whom
our Saviour put his case, might be a good man, and his
cause might be good to praise God for not leaving him
to the scandalous excesses of some other men: but when
he would undertake to judge particular men, more righ<g ref="char:EOLhyphen"/>teous
perhaps in Gods sight then himself, we know what
judgement he received himselfe. And if it be not
lawfull to censure a Publican, much lesse will I censure
a Pharisee, except alone in that particular wherein hee
is himselfe censorious, and wherein our Saviour Christ
condemnes him: that doctrine therefore which I shall
recommend to all men both Pharisees and Publicans, is,
to be Charitable, to be Humble: to be Charitable, because
they are Christians, to be humble, because they are men.
<pb facs="tcp:61021:4"/>
The Times have lately received a very great and
wonderfull change, almost equall to that of <hi>Edw.</hi> the 6.
and yet still there is the same use of Charitie, as was
before. Lukewarmnesse that odious and nauseous bane
of Religion was hitherto decored and guilded over with
the title of Moderation: but now we are in danger to
suffer in the other extreme, for Moderation that blessed
pacificall vertue is now likely to be as much debased,
and defaced under the title of Lukewarmnesse: Both
wayes Charity is violated, both wayes Piety is opposed:
and what difference is it to Satan, if he prevaile, by
which extreme he does prevaile, whether he sinks us by
a Tempest, or confound us by a calme? For a remedy of
all mischiefes then let us embrace Charitie, and that
Charitie may dwell amongst us, let us all learne to cen<g ref="char:EOLhyphen"/>sure,
despise, and abhorre our selves more, and other
men lesse hereafter.</p>
</div>
</front>
<body>
<div type="treatise">
<pb n="3" facs="tcp:61021:4"/>
<head>A
DISCOURSE
CONCERNING
PURITANS.</head>
<p>
<seg rend="decorInit">I</seg>Tis a common Maxim amongst Politi<g ref="char:EOLhyphen"/>cians,
that a State is maintained by Ac<g ref="char:EOLhyphen"/>cusations,
but ruined by Calumnies: and
therefore (saies Marquesse <hi>Malvezzi)
Happy shall the Subjects be of that wise
Prince, which countenances Accusations,
and checks Calumnies: for the suffering
of Accusations to goe lesse in repute, and
Calumnies to get footing, hath beene the encrease of manslaugh<g ref="char:EOLhyphen"/>ter,
and the continuance of enmity in all ages.</hi> Many beleeve
that nothing which is done would be knowne, if this meanes
of dispersing privie calumnious speeches were not used, where<g ref="char:EOLhyphen"/>as
little is knowne because it is used: for falshood constantly
affirmed for truth, sometimes deceives, and when it does not,
but is knowne to be falshood, yet it forces to some suspension
of judgement, and makes us yeeld some way even to that
which we beleeve not. This is most apparant at this day in
<pb n="4" facs="tcp:61021:5"/>
this Kingdome in the Case of Puritans, for did accusation and
legall processe take place, few crimes would be proved against
Puritans, and did not malicious calumny prevaile, as few men
would be proved Puritans, whereas now nothing is so mon<g ref="char:EOLhyphen"/>strous,
which is not branded upon Puritans, and no man is so
innocent as to escape that brand. So great also is the audacity
of those which lacerate the fames of Puritans, and with so
much confidence doe they vent their obloquies, that they
which know the falsity thereof, and easily perceive that the
same aspersions are more truely due to the Autors and raisers
of them, yet they are dazeled, and driven to some doubtfull
admittance thereof. Neither could this audacity be so preva<g ref="char:EOLhyphen"/>lent
amongst the vulgar, but that Scholars, and the greatest of
the Clergy are now become the most injurious detesters and
depravers of Puritans, having taken up in Pulpits and presses,
almost as vile and scurrilous a licence of fiction and detracti<g ref="char:EOLhyphen"/>on,
as is usuall in Play honses, Taverns, and Bordelloes. Some
men divide generally all Protestants into Puritans, and Anti<g ref="char:EOLhyphen"/>puritans,
but I shall admit of subdivisions in both, for all men
are not alike, which either affect or disaffect, either Puritans
or Antipuritans. Antipuritans I shall thus divide. Some An<g ref="char:EOLhyphen"/>tipuritans
are so tearmed, because they are no Puritans, but
such I dislike not, for I my self am neither the one nor other,
I neither merit the name of Puritan, neither doe I hate them
so as to professe my self an Antipuritan.</p>
<p>Others are accounted Antipuritans, because they are of the
Romish Religion, and so professe themselves, but their enmity
is but a due antipathy, and as a necessary consequence of their
Religion, and such I take no notice of, I think Puritans expect
no other from them. Others again there are which are very
averse from some Puritanicall Tenets, and hold Puritans in
very many things erroneous, but yet they mean well them<g ref="char:EOLhyphen"/>selves,
and bear no hatred to the persons of Puritans, they al<g ref="char:EOLhyphen"/>low
Puritans sound in the most and weightiest matters of
faith, they hold dissent in disputable things no ground of
malice, and they attribute no infallibility to themselves in
<pb n="5" facs="tcp:61021:5"/>
those things wherein they dissent: from these men I am but
little removed. The worst sort of Antipuritans, and they
which ought only to be so called, are they which bitterly hate
and persecute many good men under the name of Puritans, and
many goods things in those which are Puritans, whose antipa<g ref="char:EOLhyphen"/>thy
is to mens persons, as well as opinions, & in opinions those
which are sound, as well as those which are erroneous. These
are the Antipuritans which I shall now strive to detect, whom
I now hold to be of great number and power in the State at
this day, whom we may account the chiefest causers, and pro<g ref="char:EOLhyphen"/>curers
of all those mischiefs and plagues which now incumber
both Church and Commonwealth, and to be guilty of all
those crimes, which falsly they charge upon Puritans, being
therein like <hi>Caesars</hi> enemies which therefore onely hated him,
because they had deserved hatred from him. By such Antipuri<g ref="char:EOLhyphen"/>tans
is all love to goodnesse and zeal to the Protestant Reli<g ref="char:EOLhyphen"/>gion,
and all hatred of vice, and dislike of Popish Superstition,
brought into contempt. For as they admit all true of Puri<g ref="char:EOLhyphen"/>tans
which Papists object against Protestants, so they account
all Protestants almost (besides their own faction) Puritans. By
such is the Religion of the <hi>Scots</hi> made ridiculous; by such is the
amitie of the two Nations, and therein the Honour and safety
of the King, his Crown, and Progeny endangered. By such is
<hi>Calvin,</hi> & the Reformers of our Religion for hearkning therein
to <hi>Calvin,</hi> traduced, and another reformation attempted; by
such is Antiquity preferred to obscure Scripture, Uniformity in
Ceremonies to the disadvantage of unity in hearts; by such is
the outside and walls of Religion trimmed and decored,
whilst the soule thereof is neglected and defaced; by such is
the Kings heart stolne from his Subjects, and the Subjects e<g ref="char:EOLhyphen"/>stranged
from the King: by such is the Name of Royalty pre<g ref="char:EOLhyphen"/>tended
whilst a Papall Hierarchy onely is intended; by such
is dissention nourished in the State, that they may fish in trou<g ref="char:EOLhyphen"/>bled
waters: by such is truth in other men styled faction, and
faction in themselves styled truth; by such are innovations
preached and printed for necessary points, whilst necessary do<g ref="char:EOLhyphen"/>ctrines
<pb n="6" facs="tcp:61021:6"/>
in other men are prohibited. In the power of such it
now remaines to teach and publish all things consonant to
their owne ends, and to quash and silence all gainsayers, and
either to promote or detrude all Suiters for preferment at
their discretion being absolutely possessed of Presses, Pulpits,
and the eares of great men; by such are many good men revi<g ref="char:EOLhyphen"/>led
and oppressed for their constancie to the true Religion,
whilst many factious, semipopish Dunces are unduly prefer<g ref="char:EOLhyphen"/>red
every where for neutrality in Religion, or some worse in<g ref="char:EOLhyphen"/>novation;
by such are Puritans made as Sinks and Sewers to
unlode and discharge their own filth into, whilst their black
railing tongues expume nothing against Puritans, but what is
true of themselves. These things (if I am not deceived) will
appeare in this ensuing discourse.</p>
<p>In all ages true Religion hath been odious amongst Hea<g ref="char:EOLhyphen"/>thens,
and true devotion amongst Sensualists, Judaisme appear<g ref="char:EOLhyphen"/>ed
to Painims meer Superstition: Christianity seemed to the
Jewes grosse blasphemie: and now amongst Christians Prote<g ref="char:EOLhyphen"/>stantisme
is nothing else but Heresie: and amongst Protestants
Zeal is misnamed Puritanisme; But in this word Puritanisme is
a greater mystery of defamation then ever was before, it may
well be called <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, it is a word of depravation, fit
onely for these times, wherein the shine of the Gospel is at the
brightest, and the malice of Satan at the highest. This word
sprung up almost with the Reformation, no sooner had the
woman brought forth, but the Serpent pursued her to devoure
her issue, and she being fled into the Wildernesse, this streame
of infamy was spued forth after her to overtake her.</p>
<p>The Bishop of <hi>Downe</hi> in <hi>Ireland,</hi> in his Visitation speech
1638. endeavours to make it credited, that Puritans have
increased since the Reformation by degrees, both in number
and malice: but the contrary is most apparently true.</p>
<p>Dissent in Ecclesiasticall Policie about Ceremonies and o<g ref="char:EOLhyphen"/>ther
smaller matters, being not of the substance of Religion,
first gave occasion to raise this reprochfull word Puritan in the
Church: but since that time mens minds being better satisfi<g ref="char:EOLhyphen"/>ed,
<pb n="7" facs="tcp:61021:6"/>
and peace being more firmly setled about those indifferent
things, the more few Puritans remayned, and the more mo<g ref="char:EOLhyphen"/>derately
those few became inclined, the more furiously their e<g ref="char:EOLhyphen"/>nemies
raged against them, <hi>Bastwick, Prin,</hi> and <hi>Burton,</hi> the
onely men which Law can take hold of, are Names now as
horrid in the world, as <hi>Garnet, Faux, Ravilliack. Precisians</hi>
have now wonne the Scene from <hi>Iesuites:</hi> Poysoning of Em<g ref="char:EOLhyphen"/>perours,
massacring of Provinces, blowing up of Parliaments
are all now grown into oblivion, and drown'd in the stories of
Ceremony-haters. Howsoever as amongst Antipuritans, so
amongst Puritans (it must be confessed) there, are some diffe<g ref="char:EOLhyphen"/>rences
to be observed. Some Puritans think all Puritans alike
to be loved, and all Antipuritans alike to be hated, but sure
there is truer affinity in minde between some which are Puri<g ref="char:EOLhyphen"/>tans,
and some which are not, then between some Puritans and
others, or some of the contrary opinion and others. <hi>Paul</hi> un<g ref="char:EOLhyphen"/>converted
equally opposes <hi>Peter</hi> as <hi>Simon Magus</hi> does, and
in regard of this joynt opposition, both are unanimous, but even
in this opposition both have their opposite ends. <hi>Magus</hi> oppo<g ref="char:EOLhyphen"/>ses
maliciously for ambition and lucres sake, but <hi>Paul</hi> igno<g ref="char:EOLhyphen"/>rantly
seeking thereby the same Gods Honour whom <hi>Peter</hi>
serves in a truer way. Therefore in regard of the mayne end,
there is more unity and consent betwixt <hi>Paul</hi> the persecuter,
and <hi>Peter</hi> the persecuted, then betwixt <hi>Paul</hi> and <hi>Magus,</hi>
though both persecuters of the same cause. The like is now
visible in <hi>England,</hi> for every man which is an Antipuritan is
not so for the same Reasons, some have more of malice, others
are more ignorant, some are pestilent Engineers, and through
the sides of Puritans knowingly stab at purity it self, others are
but Engines misimployed, or by their owne blind zeal misled,
and these perhaps whilst they persecute Gods children, ima<g ref="char:EOLhyphen"/>gine
they doe God a gratefull service therein.</p>
<p>In <hi>Samaria,</hi> from an unkindly mixture of <hi>Israelites</hi> and
<hi>Syrians,</hi> a strange <hi>heterogeneous</hi> of-spring different in Religion
from both did arise; and the like is now in <hi>England,</hi> nay, it
may be said here (as it was in <hi>Constantines</hi> dayes) There are
<pb n="8" facs="tcp:61021:7"/>
almost as many Religions as Opinions, and as many Opinions
as Men. Papists have their differences, Protestants theirs,
therefore needs must there be many more differences where
Papists and Protestants live so confusedly blended together.
For examples sake, how many differences have we even about
indifferent Ceremonies; and that meerly amongst Protestants?
Some men loath Ceremonies out of Antipathy to Popery,
which too superstitiously extols them; others againe admire
them for Antiquities sake, which before Popery innocently
(yea, and perhaps profitably for those infant times of the
Gospel) used them. These two sorts of men, though different
are not dangerous. Again, some men are thought to disrelish
Ceremonies out of stomack to that authority which com<g ref="char:EOLhyphen"/>mands
them; but if there be any such, I thinke they are very
few, and scarce visible to the eye of man. Others on the con<g ref="char:EOLhyphen"/>trary
give reverence to them for Poperies sake, which depends
so much upon them; and I feare there are many such amongst
us. Again, some men stand devoted to Ceremonies, as they
are the lightest things of the Law: like the Tythers of Mint
and Annis in the Gospel, embracing them instead of weightier
matters, and none are more unmercifull then these to scrupu<g ref="char:EOLhyphen"/>lous
minded men. Others in the mean while account all
things of the same moment, both great and small, pretending
to spie some faults, and some truths on either side, and there<g ref="char:EOLhyphen"/>fore
they hold it indifferent to assent to either, or dissent from
either in any point whatever. But the wisest sort conceive there
may be errours on both sides, but not alike grosse and perni<g ref="char:EOLhyphen"/>cious,
and therefore such eschew the wrong, and apply them<g ref="char:EOLhyphen"/>selves
to the right in either side, yet neither honour, nor de<g ref="char:EOLhyphen"/>spise
either side alike. And these instances shew that all men
doe not professe, or condemne Puritanisme alike, or from the
same ends, and yet in the Chaos of this Countrey, as things
now stand.
<q>
<l>Frigida cum calidis pugnant, humentia siccis.</l>
<l>Mollia cum duris, sine pondere habentia <gap reason="illegible: blotted" extent="1 letter">
<desc>•</desc>
</gap>ondus.</l>
</q>
</p>
<p>
<pb n="9" facs="tcp:61021:7"/>
I could wish therefore that all well meaning men would
take notice of these things, and affect by reason, not passion;
for since some good men are Puritans, and not all, and since
some ill men are Puritans, and not all, this ought not to be
a rule of love and hatred in all cases alike. That which is most
objected to Puritans, is fury, faction, and hypocrisie: if I see
these in a man reputed no Puritan, yet to me He is a Puritan:
and if I see not these in a man reputed a Puritan, as to me He is
no Puritan.</p>
<p>If <hi>Gracchus</hi> be invective against Sedition, I censure him
by his actions, not by his words, and if <hi>Cato</hi> be accused of
mutiny, I censure him by himselfe, not by his accusers, I con<g ref="char:EOLhyphen"/>demne
none meerely because condemned by others; for it is
usuall for the Wolfe to sit on the Bench and condemne the
Lambe at Bar, for that which is most proper to the Wolfe
most unnaturall to the Lambe, and yet this proves the Wolfe
the more a Wolfe, and the Lambe the more a Lambe. I
cannot but professe it, there is nothing more scandalizes me
at this time, then to see Puritans being so few in number, so de<g ref="char:EOLhyphen"/>spicable
in condition, so harmelesse in example, so blamelesse
in opinion, yet sentenced and condemned in judgement, as if
they were the greatest Incendaries, and the only Innovators
in the Christian World. Doctor <hi>Heylin</hi> a violent pamphleter
against Puritans, calls <hi>Burton</hi> the great <hi>Dictator of Puritans,</hi>
and the Law hath past upon him with great severity, yet <hi>Bur<g ref="char:EOLhyphen"/>tons</hi>
crime was that He wrote against <hi>Altar-worship,</hi> and it
was adjudged that his style was seditious. It is not manifest
that his intention was seditious therein, and if it was so, it is
manifest that He was most vaine and absurd therein as our
State is now establisht, and as our King is generally revered,
They which pretend great danger to the King likely to ensue
out of such paper machinations as these, may have three mis<g ref="char:EOLhyphen"/>chievous
ends therein. First, that they may be thought the only
solicitous men of the Kings safetie. Secondly, that they may
disparage the common peoples loyaltie. Thirdly, that they
may crush their adverse Puritanicall party; but, it is thought,
<pb n="10" facs="tcp:61021:8"/>
they which pretend most danger hereby to the King: doe
least believe themselves, and therefore they doe spin that affe<g ref="char:EOLhyphen"/>ction
and division out of the sufferings of <hi>Burton,</hi> &c. which
his attempts could never have effected.</p>
<p>My Lord of Canterbury in all his invectives against Puri<g ref="char:EOLhyphen"/>tanisme,
ever made fury and turbulence the ground of all his
hatred and enmity against it, and yet let the whole world judge
if the earth ever brought forth any thing more furious and
turbulent then himself. At the same time whilst he adjudges
torture to that incendiary <hi>Burton,</hi> &c. for writing a Pamphlet
against Altars, &c. He himself is busie in sowing the Dragons
teeth (I may say the great red Dragons teeth) all over <hi>England
Scotland,</hi> and <hi>Ireland,</hi> and putting all the three Kingdomes in<g ref="char:EOLhyphen"/>to
a posture of warre, that like earthen vessels they may be
dashed to peeces by conflicting one against the other. To
whom can it be credible that <hi>Burtons</hi> quill should blow the
flame of warre amongst Nations so combined in spirituall,
carnall and politicall consanguinity; under the protection of
so peacefull a Prince, in such Halcyonean dayes of tranquilli<g ref="char:EOLhyphen"/>tie,
when even my Lord of Canterbury himself with all his
ill accomplices at home, and Spanish, Italian, French confede<g ref="char:EOLhyphen"/>rates
abroad, ought for ever to be admired for his prevalence
in that vast stupendious dis-service? Howsoever, as the times
lately were, we beheld sedition grievously upbraided, and pu<g ref="char:EOLhyphen"/>nished
in <hi>Burton</hi> by my Lord of Canterbury, and that old
verse applyed as a proverbe:
<q>
<l>Quis tulerit Gracchos de seditione loquentes?</l>
</q>
But its no wonder that <hi>Burton</hi> should be an incendiary in that
mouth, wherein <hi>Calvin</hi> was a knave, Good God, could he
think the Reformed Religion any thing else but knavery,
when he calls Gods most sanctified and best inspired instru<g ref="char:EOLhyphen"/>ment
of Reformation Knave? Because God doth not now
work by miracles, as he did in the first plantation of the Gos<g ref="char:EOLhyphen"/>pel;
are not therefore his works as sacred, and his instruments
<pb n="11" facs="tcp:61021:8"/>
as venerable? And since the Redemption, what work hath
God ever performed more noble, and for ever to be exalted
then the Reformation? for what was that worke, but a revi<g ref="char:EOLhyphen"/>ving
of lost salvation, and a new restauration of the buried
Gospel amongst us? and in that glorious worke who was an<g ref="char:EOLhyphen"/>oynted
by God for a more egregious charge then <hi>Calvin?</hi> Is
it not therefore the same sin in kinde if not in degree so to con<g ref="char:EOLhyphen"/>spurcate
and defile this blessed messenger of this blessed ti<g ref="char:EOLhyphen"/>dings
with impure termes of obloquie, as it was to ascribe the
worke of our Saviour to <hi>Beelzebub?</hi> O the execrable gall of
that breast, and venome of that tongue, which through the
sides of <hi>Calvin</hi> did strive to defame the most gracious services
of <hi>Calvin,</hi> nay that most pure aud fiery Spirit of God him<g ref="char:EOLhyphen"/>selfe,
which enabled <hi>Calvin</hi> for those services! Needs must
he hate and prosecute all Puritans whatsoever, and reject
and disrelish all things whatsoever in Puritans, which is so ma<g ref="char:EOLhyphen"/>liciously
bent against <hi>Calvin</hi> himselfe meerly because Puritans
have him in so high esteeme, for that holy Spirits sake which
rested so aboundantly upon him.</p>
<p>But let us a little further search into the mysterious abuse,
and misapplication of this word Puritan. Those whom we
ordinarily call Puritans are men of strict life, and precise opini<g ref="char:EOLhyphen"/>ons,
which cannot be hated for any thing but their singularity
in zeale and pietie, and certainly the number of such men is
too small, and their condition too low, and dejected: but
they which are the Devils chief Artificers in abusing this word
when they please, can so stretch and extend the same, that
scarce any civill honest Protestant which is hearty and true to
his Religion can avoid the aspersion of it, and when they list a<g ref="char:EOLhyphen"/>gaine,
they can so shrink it into a narrow sense, that it sha<gap reason="illegible: missing" extent="1 letter">
<desc>•</desc>
</gap>l
seem to be aimed at none but monstrous abominable Here<g ref="char:EOLhyphen"/>tickes
and miscreants. Thus by its latitude it strikes generally,
by its contraction it pierces deeply, by its confused application
it deceives invisibly. Small scruples intitle mee to the name of
Puritan, and then the name of Puritan intitles me further to
all mischiefe whatsoever.</p>
<p>
<pb n="12" facs="tcp:61021:9"/>
The <hi>Scots</hi> rise up against <hi>Episcopacie,</hi> it is questioned by
some, whether they so rise up, for the good of Religion, or for
the overthrow of wholsome Discipline.</p>
<p>Answer is soone made, that Episcopacie cannot be unplea<g ref="char:EOLhyphen"/>sing
to any but Puritans, there is no opinion can smell stronger
of Puritanisme, then that of a Church parity, and of Puritans
what good can be expected? but the Scots also desire redresse
in other grievances, and here their intention is againe question<g ref="char:EOLhyphen"/>ed.
Answer is as soone made again. That the Scots being decla<g ref="char:EOLhyphen"/>red
open Puritans, they must needs be enemies to Monarchicall
government, and that no redresse can ever satisfie them, but such
as shall debase royall dignity, and establish a popular rule a<g ref="char:EOLhyphen"/>mong
them. But some of the Scots in some actions doe very
much misdemeane themselves, and here it's thought by some,
that this ought not to redound to the prejudice, or blame of the
whole Nation: but strait the Antipuritan steps in againe with
answer to the former purpose, that the same faction which
makes them all Puritans, makes them all mutiners, and that
there is no trust to be given, nor favour shewed to any whose
very religion is disobedience. Other the like examples may be
instanced in. Parliaments of late in <hi>England</hi> have beene jea<g ref="char:EOLhyphen"/>lous
of religion, this laudable Zeale made them at first come
into contempt as Puritanicall, and then the imputation of pu<g ref="char:EOLhyphen"/>ritanisme
made this laudable Zeale contemptible; and so by
degrees, as any thing else might be charged upon Puritans, as
disobedience, and disaffection to Monarchy, so nothing could be
charged but proceeding from Puritanisme. Some scrupulous
opinions make <hi>Say, Brooke, &c.</hi> Puritans, Puritanisme inferres
them mutiners, mutinie makes all that they can doe or say,
all that they forbear to doe, or say, it makes their very thoughts
wicked and perverse. Thus wee see what a confused imposture
there is in this infamous terme of Puritan: but wee will yet fur<g ref="char:EOLhyphen"/>ther
evidence by plaine instance how broad the devils net is in
the vast application of this word, and how deep his pit is by its
abominable sence, and the nature of its importance, that we
may the better discover that net which intangles so many, and
<pb n="13" facs="tcp:61021:9"/>
shun that pit which ingulphs so sure. Puritans (as I said before)
were at first Ecclesiasticall only, so called because they did not
like a pompous or ceremonious kinde of discipline in the
Church like unto the Romish: but now it is come about, that
by a new enlargement of the name, the world is full of nothing
else but Puritans, for besides the Puritan in Church policie,
there are now added Puritans in Religion, Puritans in State,
and Puritans in morality. By this means whole Kingdomes
are familiarly upbraided with this sinne of Puritanisme: As
for example, All in <hi>Scotland</hi> which wish well to the Cove<g ref="char:EOLhyphen"/>nant,
though some Papists, some Courtiers, and almost all the
whole body without exception have now declared themselves
for it, yet all these are manifest Puritans. So also in <hi>England,</hi> all
the Commons in Parliament, and almost all the ancient impar<g ref="char:EOLhyphen"/>tiall
temporall Nobility, and all such as favour and rellish the
late proceedings of both the houses, which is the maine body
of the Realme, Papists, Prelates and Courtiers excepted, nay,
and its likely all <hi>Scotland,</hi> and more then halfe <hi>Ireland,</hi> all these
are Puritans. They which deprave this great Councell of the
Kingdome, suggest to the King that the major part is gull'd
and dorde by the Puritan Party; but this is only because they
are ashamed to speake it out openly in grosse termes, that all
the major and better part in the Court of Parliament is Puri<g ref="char:EOLhyphen"/>tanicall.
But this suggestion is utterly false and impossible, for
such as the major part in Parliament is, such are those that
chose them and sent them thither, and such are those that now
approve their actions there, and both in the elections of Par<g ref="char:EOLhyphen"/>liament
men, and in the consultations of Parliament affaires,
the Kings party is as wise, cautious and vigilant (if not more)
as the other party, and no subtilty could circumvent or cheat
them out of their votes, if the Puritans were so small and in<g ref="char:EOLhyphen"/>considerable
a side, as now they make them. No man of what
capacity soever can admit this; it is to all undeniable, that the
blame of a Parliament, is the blame of a whole Kingdome.
But I returne to my Ecclesiasticall Puritan. Though it be
true that Ecclesiasticall Puritans are fewer now, then hereto<g ref="char:EOLhyphen"/>fore
<pb n="14" facs="tcp:61021:10"/>
they have been, yet it is as true that Ecclesiasticall purita<g ref="char:EOLhyphen"/>nisme
is made a larger thing by farre then it was, being now
spread abroad like a net to ensnare the more, as our many late
additions and innovations testifie, which have crept into the
Church (as may be feared) for the vexation and molestation
of such men, as were not disquieted with former ceremonies.
It is generally suspected, that our Prelates have aimed at two
things in the novelties which they have lately induced into the
Church; first, the suppression of those which are enemies to
their pride, avarice, and ambition, by them tearmed Puritans:
secondly, their owne further ease, promotion, and advantage.
Both these ends seeme to be leveld at in sanctifying the Altar,
and unsanctifying the Lords day, in advancing auricular con<g ref="char:EOLhyphen"/>fession,
and corporall penances by externall mortifications, and
crying downe lecturing, and preaching; for if we marke it,
these new Doctrines doe not onely serve to terrifie and scan<g ref="char:EOLhyphen"/>dalize
tender consciences, and thereby to deprive, and silence
many painfull good Ministers, and to scare away into forreign
Plantations whole troups of Laymen, and to inwrap the rest in
opposition<g ref="char:punc">▪</g> but each of these doctrines besides hath a further
reach in it of benefit to the Clergie. The Communion Table
hath lately gained a new Name, a new Nature, a new Posture,
a new Worship that Emperours and Kings may be brought
againe to take notice how far the persons and offices of Priests
excell in sanctity the persons and offices of Princes. <hi>Theodosius</hi>
within one hundred yeares after Prelacie began to arrogate to
it selfe, was presently taught this lesson, for taking his seat in
the Chancell according to the Easterne and ancient fashion, a
Deacon was sent to him in great state, to let him understand
that none but men in holy Orders might presume to set their
feet on that sacred ground. This was then the Bishops Law,
not the Emperours, nor knowne in any other of his Domini<g ref="char:EOLhyphen"/>ons,
but <hi>Italy</hi> onely; but sure it was fit discretion, that much
should be ascribed by Bishops to that place, from which they
were to derive much, and which would be sure to repay their
homage with so great an advantage of homage back againe.
<pb n="15" facs="tcp:61021:10"/>
Preaching is now also grown too burthensome, and the Lords
Day to Priests according to that sanctity which Puritans al<g ref="char:EOLhyphen"/>low
it, it requires too much praying, preaching, singing, which
are not onely to them tedious, but also apt means to encrease,
and foment Puritanisme amongst the people. Auricular Con<g ref="char:EOLhyphen"/>fession
also is a godly devise to bring the Laity into subjection,
and to make the people bow before the power of the Keyes,
and it may aptly force the consciences of Kings themselves to
feare the scourges of gowned men. Adde lastly Mr. <hi>Wats</hi> his
bodily mortification to Mr. <hi>Sparrows</hi> confession, and then
Laymen will be soone inured againe to finde out the fittest
penances, especially <hi>Praesbyteris, & aeris advolvi,</hi> and so in
time their purses, their bodies, their consciences shall all bee
made sensible of the spirituall Scepter of Priests.</p>
<p>Its no great wonder then if our Court Divines, and their
dependents doe what they can to draw us neerer dayly to<g ref="char:EOLhyphen"/>wards
Popery, under shew of Antiquity, Uniformity and Cha<g ref="char:EOLhyphen"/>rity,
for (without all doubt) of all Religions, Popery is the
most beneficiall to Priests, most tyrannous to Laymen. Nei<g ref="char:EOLhyphen"/>ther
is it strange that they pretend so much zeale and devoti<g ref="char:EOLhyphen"/>on
to the Kings Crowne and Prerogative, as things now stand
in <hi>England,</hi> as if none truly affected the same but themselves,
for its cleare, that they cannot subject the people but by the
King, nor the King without the people: and so long as they
stand possessed of the Kings good opinion, no man shall have
power to confute them.</p>
<p>King <hi>Iames</hi> is a great instance for Antipuritans, and a great
prop to the Episcopall Cause, its alleadged of him that Hee
hated Puritans for their hatred to Episcopacie, and loved E<g ref="char:EOLhyphen"/>piscopacie
for its amity to Monarchie: His Aphorisme was,
<hi>No Bishop, no King:</hi> Let us therefore appeale from King
<hi>Iames</hi> in their words to King <hi>Iames</hi> in his owne. In his Pre<g ref="char:EOLhyphen"/>face
before his <hi>Basilicon Doron</hi> his words are: <hi>The style of
Puritans properly belongs to that vile Sect of the Anabaptists,
onely called the Family of love, Such were</hi> Browne, Penry,
<hi>Howbeit there are others which participate too much with Ana<g ref="char:EOLhyphen"/>baptists
<pb n="16" facs="tcp:61021:11"/>
contemning civill Magistrates,</hi> &c. <hi>It is onely this
sort of men which I wish my sonne to punish in case they refuse to
obey Law, and cease not to stirre up Rebellion. But I protest up<g ref="char:EOLhyphen"/>on
mine Honour, I meane it not generally of all Preachers or o<g ref="char:EOLhyphen"/>thers,
which like better of the single forme of Policie in our
Church of</hi> Scotland, <hi>then of the many Ceremonies in the Church
of</hi> England, <hi>which are perswaded that Bishops smell of a Papall
supremacie, that Surplices, Caps, &c. are outward badges of
popish errour. No, I am so farre from being contentious in
these indifferent things, that I doe equally love and honour the
learned and grave of either opinion, It can no wayes become mee
to pronounce sentence so lightly in so old a controversie. Since
wee all agree in grounds, the bitternesse of men in such questions
doth but trouble the peace of the Church, and give advantage to
Papists by our division.</hi> These were the golden words of that
peacefull, just Prince upon his second thoughts: ô that they
were now duly pondred, and taken to peeces word for word!
ô that they were esteemed, and understood in their owne
weight amongst us, that they might reconcile our present dif<g ref="char:EOLhyphen"/>ferences,
and that the same peace which followed him to his
glorious Urne, might still blesse these our times! ò how con<g ref="char:EOLhyphen"/>trary
are these mild words to the unnaturall suggestions of An<g ref="char:EOLhyphen"/>tipuritans!
Such as daily accuse all good men for Precisians,
and all precise men for Puritans, and all Puritans for the onely
Firebrands of the World, thus aiming the King against his Sub<g ref="char:EOLhyphen"/>jects,
and by consequence raising Subjects against the King;
Puritans here are described both what they are, and what they
are not, the King had been misinterpreted before, writing ge<g ref="char:EOLhyphen"/>nerally
of Puritans, now to avoid all mistake, he expresses him<g ref="char:EOLhyphen"/>selfe
plainely and definitely. A Puritan positively in King
<hi>Iames</hi> his sense, is He which imitates Anabaptists in rebellion,
turbulence and opposition to Law, and such are liable to Law;
but negatively a Puritan in the acception of King <hi>Iames,</hi> is not
He which dislikes Episcopacie, or the Ceremonious Discipline
of <hi>England.</hi> This King <hi>Iames</hi> protests upon his honour, though
to his great dishonour He be now often cited to the contrary.
<pb n="17" facs="tcp:61021:11"/>
As for those which rellish not Bishops and Ceremonies or the
<hi>English</hi> Policie, Wishes them to be at peace only with those
of the opposite opinion, Hee himselfe vowing equall love and
honour to the grave, and learned of either side, and not taking
upon him to be a Judge in so old and difficult a controversie;
He onely like a sweet arbitrator perswades both parties to
peace and amity. I wish our Bishops would now stand to
this arbitration, I wish they would neither condemne the <hi>Scots</hi>
discipline, nor urge the <hi>English;</hi> I wish they would put diffe<g ref="char:EOLhyphen"/>rence
betweene seditious and scrupulous Puritans, and not in<g ref="char:EOLhyphen"/>ferre
the one out of the other; I wish they would either dis<g ref="char:EOLhyphen"/>claime
King <hi>Iames</hi> as a manifest favourer of Puritans, or else
imitate him in the same definition, and opinion of them. King
<hi>Iames</hi> further takes notice, that the reformation in <hi>Scotland</hi>
was far more disorderly, then in <hi>England, Denmark</hi> &c. whilst
the mayne affaires there were unduly carried by popular tu<g ref="char:EOLhyphen"/>mults,
and by some fiery-spirited Ministers, which having got<g ref="char:EOLhyphen"/>ten
the guiding of the multitude, and finding the relish of go<g ref="char:EOLhyphen"/>vernment
sweet, did fancie to themselves a democratick forme
of policy, wherein they were likely to be <hi>Tribuni plebis.</hi> That
the Crown might be disincombred of these usurping ring-leaders,
the King advises the Prince to entertaine and advance
godly, learned, and modest Ministers, promoting them to
Bishopricks, but restrayning them heedfully from pride, am<g ref="char:EOLhyphen"/>bition,
and avarice. These things then are hence observable.
First, <hi>Scotland</hi> differs from <hi>England</hi> in turbulent Ministers:
Secondly, this is imputed to the iniquity of the times, not to
Puritanisme, as if by nature the Scots were more inclining to
Puritanisme then other Nations. Thirdly, notwithstanding
that iniquity of those times, there was a number sufficient of
worthy Ministers fit for preferrement. Fourthly, King <hi>Iames</hi>
erects Bishops Sees in <hi>Scotland</hi> for peculiar reasons, and there<g ref="char:EOLhyphen"/>fore
He speaks not of <hi>Denmarke,</hi> &c. Lastly, notwithstanding
that peculiar reason, He advises the Prince to be indifferently
at warre with both extreams alike, as well to represse Papall
Bishops, as to curbe proud Puritans. For (sayes the King) <hi>the
<pb n="18" facs="tcp:61021:12"/>
naturall sicknesses which have ever troubled and beene the decay
of all Churches since the beginning changing the Candlesticke
from one to another, have beene pride, ambition, and avarice:
and these wrought the overthrow of the Romish Church in di<g ref="char:EOLhyphen"/>vers
Countreys.</hi> King <hi>Iames</hi> knew well how apt Churchmen
had ever beene to abuse their power and pompe, what ene<g ref="char:EOLhyphen"/>mies
the High-Priests had beene to our Saviour, and what a
tyranny Bishops had erected over all Christendome ever since
<hi>Constantine</hi> almost, and therefore though he dislikes a De<g ref="char:EOLhyphen"/>mocracie
in the Church, (as Hee had reason) yet Hee so li<g ref="char:EOLhyphen"/>mits
and circumscribes his Bishops both in power and ho<g ref="char:EOLhyphen"/>nour,
that they might be as sensible of their chaines and fet<g ref="char:EOLhyphen"/>ters,
as of their Miters and Crosiers. I wish King <hi>Iames</hi> had
particularly signified what bonds and bounds Hee thought
fit to prefixe to Episcopacie, to preserve it from corruption,
and what his opinion was of a Prelacie so active in
secular affaires as ours is now in <hi>England,</hi> and how it
would have pleased him to see a Metropolitan amongst Pro<g ref="char:EOLhyphen"/>testants
almost a rivall to the French Cardinall. The
world, in my opinion, hath little reason to doate upon a
gowned Empire, wee have all smarted long enough under it,
men of meane birth commonly beare preferment with little
moderation, and their breeding having beene soft and effe<g ref="char:EOLhyphen"/>minate,
in their malice and cruelty they neerest of all ap<g ref="char:EOLhyphen"/>proach
to the nature of Women: and by the advantage of
learning they extend their power, and win upon others more
then they ought.</p>
<p>When the Church was at first under Heathen, or Jew<g ref="char:EOLhyphen"/>ish
Governours, which sought as enemies to ruine it, not
as Fathers to protect it, they which were within could not
live in peace and unity without some Politicall bonds, so at
that time there was a necessity of some coercive power
within, besides that which was without. The world is now
unsatisfied what kinde of power that was, whether Episco<g ref="char:EOLhyphen"/>pall
or Presbyteriall, or what Episcopacy, or Presbytery was
in those dayes. Yet me thinks what government so ever
<pb n="19" facs="tcp:61021:12"/>
then was, it is not necessarily precedentary to us now.
The Episcopall faction at this day takes advantage by the
abuses of the Presbyteriall, and the Presbyteriall by the E<g ref="char:EOLhyphen"/>piscopall,
and most men thinke either the one power or the
other necessary, and some more favour the Episcopall as
K. <hi>Iames,</hi> some the Presbyteriall as M. <hi>Calvin;</hi> but sure the
Presbyteriall is lesse offensive then the Episcopall, and yet
neither the one nor other of necessity. Kings may grant
<hi>usuram quandam jurisdictionis</hi> either to Bishops or El<g ref="char:EOLhyphen"/>ders,
but the jurisdiction it selfe is their owne property,
from which they ought not to depart, nor can without
wrong to their charge committed to them. For the pow<g ref="char:EOLhyphen"/>er
which God gives the Prince, is not given for his use
alone, but for the peoples benefit, so that since He cannot
let it fall to decay without making it insufficient for
good and entire government which is mischievous to the
people, he cannot justly lessen it at all. And it is manifest
that except one supreme head be alone in all causes as well
Ecclesiasticall as Civill, humane nature must needs be de<g ref="char:EOLhyphen"/>stitute
of those remedies which are necessary for its con<g ref="char:EOLhyphen"/>servation,
since power cannot be divided, but it must be di<g ref="char:EOLhyphen"/>minished
to him which suffers that division, and being di<g ref="char:EOLhyphen"/>minished
it proves insufficient. All confesse some go<g ref="char:EOLhyphen"/>vernment
necessary for men in holy Orders, to whom the
power of the Keyes belongs, but some account Prin<g ref="char:EOLhyphen"/>ces
but as meere Temporall or Lay persons, and therefore
conclude against their authority over sacred Ecclesiasticall
persons as incompetent, especially in cases meerely Eccle<g ref="char:EOLhyphen"/>siasticall.
For this cause spirituall Governours have ever
beene in the Church to whom some have attributed a di<g ref="char:EOLhyphen"/>vine
right depending from none but God, and subordinate
to none but God, but this hath beene controverted by
others, and no little debate and strife hath followed here<g ref="char:EOLhyphen"/>upon.
But it seemes to me, that Princes do receive from
God a spirituall Unction, whereby not onely their persons
are dignified, and their hearts prepared and enlarged with
<pb n="20" facs="tcp:61021:13"/>
divine graces fit for rule; but their functions also innobled
and sanctified above any other whatsoever, and higher
advanced then the sense of Laick or Secular will beare.
To Princes an assistance of counsell is requisite in spirituall
as in civill affaires, but that, that Counsaile ought to bee
composed onely of persons Ecclesiasticall, or that those
persons ought to bee invested with all those Ensignes of
Honour and Authority which our Bishops now claime
as of divine right, seemes not necessary. Clergy-men are
not alwayes the most knowing in all Ecclesiasticall cases,
neither are they at all indifferent and impartiall, in many
which concerne their owne honour and profit, (as the
world feeles to his regret) therefore for jurisdiction they
are not the most competent. But be they of what use so<g ref="char:EOLhyphen"/>ever,
they may still remaine subordinate, and at the Prin<g ref="char:EOLhyphen"/>ces
election, and admitted of <hi>ad consilium solum,</hi> not <hi>ad
consensum,</hi> and it had beene happy for all Christians these
many hundred yeares by past if they had not been further
hearkned to. The Sacerdotall function is not at all dispa<g ref="char:EOLhyphen"/>raged
by this subordination, for whether the order of
Princes be more sacred then that of Bishops, or not, it is
all one to Priests, for an obedience they owe, and must
pay, be it to the one Order or the other. Our Bishops at
this day stand much upon their Divine right of Jurisdi<g ref="char:EOLhyphen"/>ction,
and they refer their style to the providence of God
immediatly, not to the grace of the King: and though in
words they acknowledge a Supremacie of power to re<g ref="char:EOLhyphen"/>main
to the King; yet indeed I thinke they mean rather a
priority of order. Whatsoever Supremacie they meane,
if it be not such as makes them meerely subordinate, and
dependent, so that the King may limit, alter, or extinguish
their jurisdiction, as far as He may to his civill Judges, they
derogate much from his Kingly office.</p>
<p>Bishops for their claime of Jurisdiction ought to prove
that they alone did exercise it over all in all causes from
our Saviours dayes, till the entrance of Christian Princes:
<pb n="21" facs="tcp:61021:13"/>
and that being cleared, they must further prove, that those
times also are leading, and precedentary to ours. In both
these their proofes are lame, especially in the latter; for
neither is the power of the Keyes the same thing as Iuris<g ref="char:EOLhyphen"/>diction,
nor is jurisdiction now as it was in the Apostles
dayes, nor is the State of the times now the same as
then.</p>
<p>In those dayes either Christians were to implead one an<g ref="char:EOLhyphen"/>other
before Infidel Magistrats whatsoever the case were,
criminall or civill, spirituall or temporall, or else they
were to erect some tribunall in the Church, or else they
were to await no justice at all: and because some judica<g ref="char:EOLhyphen"/>ture
within the Church was most fit, therfore Christ him<g ref="char:EOLhyphen"/>selfe
according to the exigence of those times, did endow
his Church with a divine Oeconomy, which was partly
miraculous, and of use then but not now. The Spirit of God
did then internally incite such and such men at such times
to reside and preside in such & such places; and some of the
Apostles at some times could judge by inspiration without
proofs and allegations, and could execute sentence of death
or other spirituall punishment upon secret hypocrites, not
intrenching upon temporall authority, but in these times
this discipline is uselesse, and therefore decayed. Whatsoever
the offence then was, what injury or trespasse soever be<g ref="char:EOLhyphen"/>twixt
brother and brother, the onely remedy was <hi>Dic Ec<g ref="char:EOLhyphen"/>clesiae,</hi>
and yet that precept serves as strong for temporall
as spirituall trespasses, so that it cannot be enforced now
to continue, unlesse wee meane to drowne all temporall
authority. As for the extent also of spirituall power in
those dayes, I will onely cite a learned Politician of the
Popish religion: who admitting (it seemed) that the keyes
of heaven were given to Saint <hi>Peter</hi> alone, and his Suc<g ref="char:EOLhyphen"/>cessours,
and not to all Bishops and Ministers whatso<g ref="char:EOLhyphen"/>ever
thus proceeds. By the keyes given to S. <hi>Peter</hi> many
Holy Fathers mean, the one of knowledge, and the other of
power, and that that power ought not to be understood
<pb n="22" facs="tcp:61021:14"/>
universally, but only concerning the Kingdome of Heaven
which is spirituall: for the Civill, Royall, and Temporall
power is expresly forbidden him by Christ. Even so that
also of knowledge, it is not to be understood of naturall, po<g ref="char:EOLhyphen"/>litike,
or morall things, but as Saint <hi>Paul</hi> saith, of Christs
mysteries only.</p>
<p>Wherefore in matters of faith Ecclesiasticall authority
may approve, and Secular cannot condemne, but in mat<g ref="char:EOLhyphen"/>ters
of policy what all the Prelates in the World approve,
Temporall authority may condemne. It is a great wrong
to pretend, because Christ hath given Saint <hi>Peter</hi> the cog<g ref="char:EOLhyphen"/>nizance
and power of the Kingdome, and forbidden him
the earthly, contrary to this precept, to extend spirituall
things to temporall. Saint <hi>Augustine</hi> often saith, <hi>That
Grace doth not destroy any thing in Nature, but leaveth her
all her owne; adding moreover divine perfection.</hi> The
Temporality hath of its owne nature, power to forbid all
things repugnant to publike quietnesse and honesty; and
Christ came not to take away this authority from Magi<g ref="char:EOLhyphen"/>strates,
He onely addes power to his Ministers in matters
of faith, not knowne by nature, but revelation. For ought
wee know, this power of opening or shutting Heaven,
of binding and loosing sinnes was miraculous, and so but
Temporary: but admit it in this Catholike Writers sense,
yet we plainly see, it is no prejudice at all to limit Secular
Princes thereby. The same learned Papist writes: That
the Easterne and Westerne Churches continued in unity
and charity for the space of nine hundred yeares after
Christ, and this peace was easily kept, because the Su<g ref="char:EOLhyphen"/>preme
power was then in the Canons, to which all