Of Reformation Touching Church Discipline, Book 1

Of Reformation Touching Church Discipline · Book 1

OF REFORMATION Touching CHVRCH-DISCIPLINE IN ENGLAND: And the CAVSES that hitherto have hindred it.

TWO BOOKES, Written to a FREIND.

Printed, for Thomas Vnderhill 1641.

Faults escap't in the printing are heer corrected.

Page 1. l. 5. at frequent must be a comma, p. 2. l. 27. sensual. p. 4. l. 31. exorcism. p. 5. l. 9. at adoration a comna. p. 6. l. 4. in ignorance there wants an a. l. 29. she taught. p. 7. l. 9. adde in Discipline, which is the execution. p. 19. l. 4. collegues. l. 13. known. p. 70. l. 6. yea other nattonsp. 72. l. 5. each other state. l. 7. at common is no period, but a comma.

p. 1OF REFORMATION IN ENGLAND, And the CAVVSES that hitherto have hindred it.

Sir,

AMidst those deepe and retired thoughts, which with every man Christianly instructed, ought to be most frequent, of God, and of his miraculons ways, and works, amongst men, and of our Religion and Worship, to be perform'd to him; after the story of our Saviour Christ, suffering to the lowest bent of weaknesse, in the Flesh, and presently triumphing to the highest pitch of glory, in the Spirit, which drew up his body also, till p. 2we in both be united to him in the Revelation of his Kingdome: I do not know of any thing more worthy to take up the whole passion of pitty, on the one side, and joy on the other, then to consider first, the foule and sudden corruption, and then after many a tedious age, the long-deferr'd, but much more wonderfull and happy re…ormation of the Church in these latter dayes. Sad it is to thinke how that Doctrine of the Gospel, planted by teachers Divinely inspir'd, and by them winnow'd, and sifted, from the chaffe of overdated Ceremonies, and refin'd to such a Spirituall height, and temper of purity, and knowledge of the Creator, that the body, with all the circumstances of time and place, were purifi'd by the affections of the regenerat Soule, and nothing left impure, but sinne; Faith needing not the weak, and fallible office of the Senses, to be either the Vshers, or Interpreters of heavenly Mysteries, save where our Lord him-selfe in his Sacraments ordain'd; that such a Doctrine should through the grossenesse, and blindnesse, of her Professors, and the fraud of deceivable traditions, drag so downwards, as to backslide one way into the Jewish beggery of old cast rudiments, and stumble forward another way into the new-vomited Paganisme of sensuall Idolatry, attributing purity, or impurity, to things indifferent, that they might bring the inward acts of the Spirit to the outward, and customary ey-Service of the body, as if they p. 3could make God earthly, and fleshly, because they could not make themselves hea…enly, and Spirituall: they began to draw downe all the Divine intercours, betwixt God, and the Soule, yea, the very shape of God himselfe, into an exterior, and bodily forme, urgently pretending a necessity, and obligement of joyning the body in a formall reverence, and Worship circumscrib'd, they hallow'd it, they fum'd it, they sprincl'd it, they be deck't it, not in robes of pure innocency, but of pure Linnen, with other deformed, and fantastick dresses in Palls, and Miters, gold, and guegaw's fetcht from Arons old wardrope, or the Flamins vestry: then was the Priest set to con his motions, and his Postures his Liturgies, and his Lurries, till the Soule by this meanes of over bodying her selfe, given up justly to fleshly delights, bated her wing apace downeward: and finding the ease she had from her visible, and sensuous collegue the body in performance of Religious duties, her pineons now broken, and flagging, shifted off from her selfe, the labour of high soaring any more, forgot her heavenly flight, and left the dull, and droyling carcas to plod on in the old rode, and d…udging Trade of outward conformity. And here out of question from her pervers conceiting of God, and holy things, she had faln to beleeve no God at all, had not custome and the worme of conscience nipt her incredulity hence to all the duty's of evangelicall grace instead of the adoptive p. 4and cheerefull boldnesse which our new alliance with God requires, came Servile, and thrallike feare: for in very deed, the superstitious man by his good will is an Atheist; but being …carr'd from thence by the pangs, and gripes of a boyling conscience, all in a pudder shuffles up to himselfe such a God, and such a worship as is most agreeable to remedy his feare, which feare of his, as also is his hope, fixt onelyonly upon the Flesh, renders likewise the whole faculty of his apprehension, carnall, and all the inward acts of worship issuing from the native strength of the SOVLE, run out lavishly to the upper skin, and there harden into a crust of Formallitie. Hence men came to scan the Scriptures, by the Letter, and in the Covenant ofour Redemption, magnifi'd the external signs more then the quickning power of the Spirit, and yet looking on them through their own guiltinesse with a Servile feare, and finding as little comfort, or rather terror from them againe, they knew not how to hide their Slavish approach to Gods behests by them not understood, nor worthily receav'd, but by cloaking their Servile crouching to all Religious Presentments, somtimes lawfull, sometimes Idolatrous, under the name of humility, and terming the Py-bald frippery, and oftentation of Ceremony's, decency.

Then was Baptisme chang'd into a kind of exorcisme, and water Sanctifi'd by Christs institute, thought little enough to wash off the originall p. 5Spot without the Scratch, or crosse impression of a Priests fore-finger: and that feast of free grace, and adoption to which Christ invited his Disciples to sit as Brethren, and coheires of the happy Covenant, which at that Table was to be Seal'd to them, even that Feast of love and heavenly-admitted fellowship, the Seale of filiall grace became the Subject of horror, and glouting adoration, pageanted about, like a dreadfull Idol: which sometimes deceve's wel-meaning men, and beguiles them of their reward, by their voluntary humility, which indeed, is fleshly pride, preferring a foolish Sacrifice, and the rudiments of the world, as Saint Paul to the Colossians explaineth, before a savory obedience to Christs example. Such was Peters unseasonable Humilitie, as then his Knowledge was small, when Christ came to wash his feet; who at an impertinent time would needs straine courtesy with his Master, and falling troublesomly upon the lowly, alwise, and unexaminable intention of Christ in what he went with resolution to doe, so provok't by his interruption the meeke Lord, that he threat'nd to exclude him from his heavenly Portion, unlesse he could be content to be lesse arrogant, and stiff neckt in his humility.

But to dwell no longer in characterizing the Depravities of the Church, and how they sprung, and how they tooke increase; when I recall to mind at last, after so many darke Ages, wherein the huge overshadowing traine of Error had almost p. 6swept all the Starres out of the Firmament of the Church; how the bright and blissfull Reformation (by Divine Power) strook through the black and settled Night of Ignornnce and Antichristian Tyranny, me thinks a soveraigne and reviving joy must needs rush into the bosome of him that reads or heares; and the sweet Odour of the returning Gospell imbath his Soule with the fragrancy of Heaven. Then was the Sacred BIBLE sought out of the dusty corners where prophane Falshood and Neglect had throwne it, the Schooles opened, Divine and Humane Learning rak't out of the embers of forgotten Tongues, the Princes and Cities trooping apace to the new erected Banner of Salvation; the Martyrs, with the unresistable might of Weaknesse, shaking the Powers of Darknesse, and scorning the fiery rage of the old red Dragon.

The pleasing pursuit of these thoughts hath oft-times led mee into a serious question and debatement with my selfe, how it should come to passe that England (having had this grace and honour from GOD to bee the first that should set up a Standard for the recovery of lost Truth, and blow the first Evangelick Trumpet to the Nations, holding up, as from a Hill, the new Lampe of saving light to all Christendome should now be last, and most unsettl'd in the enjoyment of that Peace, whereof we taught the way to others; although indeed our Wicklefs preaching, at which all the succeding Reformers more effectually lighted p. 7their Tapers, was to his Countrey-men but a short blaze soone dampt and stifl'd by the Pope, and Prelates for sixe or seven Kings Reignes; yet me thinkes the Precedencie which GOD gave this Iland, to be the first Restorer of buried Truth, should have beene followed with more happy successe, and sooner attain'd Perfection; in which, as yet we are amongst the last: for, albeit in purity of Doctrine we agree with our Brethren; yet in execution and applying of Doctrine home, and laying the salve to the very Orifice of the wound; yea tenting and searching to the Core, without which Pulpit Preaching is but shooting at Rovers; in this we are no better then a Schisme, from all the Reformation, and a sore scandall to them; for while wee hold Ordination to belong onelyonly to Bishops, as our Prelates doe, wee must of necessity hold also their Ministers to be no Ministers, and shortly after their Church to be no Church. Not to speake of those sencelesse Ceremonies which wee onelyonly retaine, as a dangerous earnest of sliding back to Rome, and serving meerely, either as a mist to cover nakednesse where true grace is extinguisht; or as an Enterlude to set out the pompe of Prelatisme. Certainly it would be worth the while therefore and the paines, to enquire more particularly, what, and how many the che…We causes have been, that have still hindred our Vniforme Con… to the rest of the Churches abroad, (at this time especially) when the Kingdome is in a good propensity thereto; and all Men in Prayers, p. 8in Hopes, or in Disputes, either for or against it.

Yet will I not insist on that which may seeme to be the cause on GODS part; as his judgement on our sinnes, the tryall of his owne, the unmasking of Hypocrites; nor shall I stay to speake of the continuall eagernes and extreame diligence of the Pope and Papists to stop the furtherance of Reformation, which know they have no hold or hope of England their lost Darling, longer then the government of Bishops bolsters them out; and therefore plot all they can to uphold them, as may bee seene by the Booke of Santa Clara the Popish Preist in defence of Bishops, which came out piping hot much about the time that one of our own Prelats out of an ominous feare had writ on the same Argnment; as if they had joyn'd their forces like good Confederates to support one falling Babel.

But I shall cheifly indeavour to declare those Causes that hinder the forwarding of true Discipline, which are among our selves. Orderly proceeding will divide our inquirie into our Fore-Fathers dayes, and into our Times. HENRY the 8. was the first that rent this Kingdome from the Popes Subjection totally; but his Quarrell being more about Supremacie, then other faultinesse in Religion that he regarded, it is no marvell if hee stuck where he did. The next default was in the Bishops, who though they had renounc't the Pope, they still hugg'd the Popedome, and shar'd the p. 9Authority among themselves, by their sixe bloody Articles persecuting the Protestants no slacker then the Pope would have done. And doutles, when ever the Pope shall fall, if his ruine bee not like the sudden down-come of a Towre, the Bishops, when they see him tottering, will leave him, and fall to scrambling, catch who may, hee a Patriarch-dome, and another what comes next hand; as the French Cardinall of late, and the See of Canterbury hath plainly affected.

In Edward the 6. Dayes, why a compleate Reform was not effected, to any considerate man may appeare. First, he no sooner entred into his Kingdome, but into a Warre with Scotland; from whence the Protector returning with Victory had but newly put his hand to repeale the 6. Articles, and throw the Images out of Churches, but Rebellions on all sides stir'd up by obdurate Papists, and other Tumults with a plaine Warre in Norfolke, holding tack against two of the Kings Generals, made them of force content themselves with what they had already done. Hereupon follow'd ambitious Contentions among the Peeres, which ceas'd not but with the Protectors death, who was the most zealous in this point: and then Northumberland was hee that could doe most in England, who little minding Religion, (as his Apostacie well shew'd at his death, bent all his wit how to bring the Right of the Crowne into his owne Line. And for the Bishops, they were so far from any such worthy Attempts, as that they p. 10suffer'd themselvs to be the commō stales to coun tenance with their prostituted Gravities every Politick Fe…ch that was then on foot, as oft as the Potent Statists pleas'd to employ them. Never do we read that they made use of their Authority and high Place of accesse, to bring the jarring Nobility to Christian peace, or to withstand their di…oyall Projects; but if a Toleration for Masse were to be beg'd of the King for his Sister MARY, lest CHARLES the Fifth should be angry; who but the grave Prelates Cranmer and Ridley must be sent to extort it from the young King? But out of the mouth of that godly and Royall Childe, Christ himselfe return'd such an awfull repulse to those halting and time-serving Prelates, that after much bold importunity, they went their way not without shame and teares.

Nor was this the first time that they discover'd to bee followers of this World; for when the Protectors Brother, Lord Sudley, the Admirall through private malice and mal-engine was to lose his life, no man could bee found fitter then Bishop Latimer (like another Doctor Shaw) to divulge in his Sermon the forged Accusations laid to his charge, thereby to defame him with the People, who else was thought would take ill the innocent mans death; unlesse the Reverend Bishop could warrant them there was no foule play. What could be more impious then to debarre the Children of the King from their right to the Crowne? To comply with the ambitious p. 11…urpation of a Traytor; and to make void the last Will of HENRY 8, to which the Breakers had sworne observance? Yet Bishop Cranmer, one of the Executors, and the other Bishops none refusing, (lest they should resist the Duke of Northumberland) could find in their Consciences to set their hands to the disinabling and defeating not onelyonly of Princesse MARY the Papist, but of ELIZABETH the Protestant, and (by the Bishops judgement) the Lawfull Issue of King HENRY.

Who then can thinke, (though these Prelates had sought a further Reformation) that the least wry face of a Politician would not have hush't them. But it will be said, These men were Martyrs: What then? Though every true Christian will be a Martyr when he is called to it; not presently does it follow that every one suffering for Religion, is without exception. Saint Paul writes, that A man may give his Body to be burnt, (meaning for Religion) and yet not have Charitie: He is not therfore above all possibility of erring, because hee burnes for some Points of Truth.

Witnes the Arians and Pelagians which were slaine by the Heathen for Christs sake; yet we take both these for no true friends of Christ. If the Martyrs (saith Cyprian in his …0. Epistle) decree one thing, and the Gospel another, either the Martyrs must lose their Crowne by not observing the Gospel for which they are Martyrs; or the p. 12Majestie of the Gospel must be broken and lie slat, if it can be overtopt by the novelty of any other Decree.

And heerewithall I invoke the Immortall DEITIE Reveler and Judge of Secrets, That wherever I have in this BOOKE plainely and roundly (though worthily and truly) laid open the faults and blemishes of Fathers, Martyrs, or Christian Emperors; or have otherwise inveighed against Error and Superstition with vehement Expressions: I have done it, neither out of malice, nor list to speak evill, nor any vaine-glory; but of meere necessity, to vindicate the spotlesse Truth from an ignominious bondage, whose native worth is now become of such a low esteeme, that shee is like to finde small credit with us for what she can say, unlesse shee can bring a Ticket from …, Latimer, and Ridley; or prove her selfe a retainer to Constantine, and weare his badge. More tolerable it were for the Church of GOD that all these Names were utterly …, like the Brazen Serpent; then that mens fond opinion should thus idolize them, and the Heavenly Truth be thus captivated.

Now to proceed, whatsoever the Bishops were, it seemes they themselves were unsatisfi'd in matters of Religion, as they then stood, by that Commission granted to 8. Bishops, 8. other Divines, 8. Civilians, 8. common Lawyers, to frame Ecclesiasticall Constitutions; which no wonder if it came to nothing; for (as Hayward relates) both p. 13their Professions and their Ends were different. Lastly, we all know by Examples, that exact Reformation is not perfited at the first push, and those unweildy Times of Edward 6. may hold some Plea by this excuse: Now let any reasonable man judge whether that Kings Reigne be a fit time from whence to patterne out the Constitution of a Church Discipline, much lesse that it should yeeld occasion from whence to foster and establish the continuance of Imperfection with the commendatory subscriptions of Confessors and Martyrs, to intitle and ingage a glorious Name to a grosse corruption. It was not Episcopacie that wrought in them the Heavenly Fortitude of Martyrdome; as little is it that Martyrdome can make good Episcopacie: But it was Episcopacie that led the good and holy Men through the temptation of the Enemie, and the snare of this present world to many blame-worthy and opprobrious Actions. And it is still Episcopacie that before all our eyes worsens and sluggs the most learned, and seeming religious of our Ministers, who no sooner advanc't to it, but like a seething pot set to coole, sensibly exhale and reake out the greatest part of that zeale, and those Gifts which were formerly in them, settling in a skinny congealment of ease and sloth at the top: and if they keep their Learning by some potent sway of Nature, 'tis a rare chance; but their devotion most commonly comes to that queazy temper of luke-warmnesse, that gives a Vomit to GOD himselfe.

p. 14But what doe wee suffer mis-shapen and enormous …, as we do, thus to blanch and varnish her … with the faire colours, as before of Mar…yrdome, so now of Episcopacie? They are not …, GOD and all good Men know they are not, that have fill'd this Land with late confusion and violence; but a Tyrannicall crew and Corporation of Impostors, that have blinded and abus'd the World so long under that Name. He that inabl'd with gifts from God, and the lawfull and Primitive choyce of the Church assembl'd in convenient number, faithfully from that time forward feeds his Parochiall Flock, ha's his coequall and compresbyteriall Power to ordaine Ministers and Deacons by publique Prayer, and Vote of Christs Congregation in like sort as he himselfe was ordain'd, and is a true Apostolick Bishop. But when hee steps up into the Chayre of Pontificall Pride, and changes a moderate and exemplary House, for a mis-govern'd and haughty Palace, spirituall Dignity for carnall Precedence, and secular high Office and employment for the high Negotiations of his Heavenly …, Then he degrades, then hee un-Bishops himselfe; hee that makes him Bishop makes him no Bishop. No marvell therfore if S. Martin complain'd to Sulpitius Severus that since hee was Bishop he felt inwardly a sensible decay of those vertues and graces that God had given him in great measure before; Although the same Sulpitius write that he was nothing tainted, or alter'd in his habit, dyet, or personall p. 15demeanour from that simple plainnesse to which he first betook himselfe. It was not therfore that thing alone which God tooke displeasure at in the Bishops of those times, but rather an universall rottennes, and gangrene in the whole Function.

From hence then I passe to Qu. ELIZABETH, the next Protestant Prince, in whose Dayes why Religion attain'd not a perfect reducement in the beginning of her Reigne, I suppose the hindring Causes will be found to bee common with some formerly alledg'd for King EDWARD 6. the greennesse of the Times, the weake Estate which Qu. MARY left the Realme in, the great Places and Offices executed by Papists, the Judges, the Lawyers, the Justices of Peace for the most part Popish, the Bishops firme to Rome, from whence was to be expected the furious … of Excommunications; and absolving the People from their Obedience. Next, her private Councellours, whoever they were perswaded her (as Camden writes) that the altering of Ecclesiasticall Policie would move sedition. Then was the … given to a number of moderate …, and Sir Tho. Smith a Statesman to bee purg'd, and Physick't: And surely they were moderate Divines indeed, neither hot nor cold; … Grindall the best of them, afterwards Arch Bishop of Canterbury lost favour in the Court, and I think was discharg'd the goverment of his See for favouring the Ministers, though Camden seeme willing to finde another p. 16Cause: therefore about her second Yeare in a Parliament of Men and Minds some scarce well grounded, others belching the soure Crudities of yesterdayes Poperie, those Constitutions of EDW. 6. which as you heard before, no way satisfi'd the men that made them, are now establish't for best, and not to be mended. From that time follow'd nothing but Imprisonments, troubles, disgraces on all those that found fault with the Decrees of the Conv…cation, and strait were they branded with the Name of Puritans. As for the Queene her selfe, shee was made beleeve that by putting downe Bishops her Prerogative would be infring'd, of which shall be spoken anon, as the course of Method brings it in. And why the Prelats labour'd it should be so thought, ask not them, but ask their Bellies. They had found a good Tabernacle, they sate under a spreading Vine, their Lot was fallen in a faire Inheritance. And these perhaps were the cheife impeachments of a more sound rectifying the Church in the Queens Time.

From this Period I count to begin our Times, which, because they concerne us more neerely, and our owne eyes and eares can give us the ampler scope to judge, will require a more exact search; and to effect this the speedier, I shall distinguish such as I esteeme to be the hinderers of Reformation into 3. sorts, Antiquitarians (for so I had rather call them then Antiquaries, whose labours are usefull and laudable) 2. Libertines, 3. Polititians.

p. 17To the votarists of Antiquity I shall think to have fully answer'd, if I shall be able to prove out of Antiquity, First, that if they will conform our Bishops to the purer times, they must mew their feathers, and their pounces, and make but curttail'd Bishops of them; and we know they hate to be dockt and clipt, as much as to be put down outright. Secondly, that those purer times were corrupt, and their Books corrupted soon after. Thirdly, that the best of those that then wrote, disclaim that any man should repose on them, and send all to the Scriptures.

First therfore, if those that over-affect Antiquity, will follow the square therof, their Bishops must be elected by the hands of the whole Church. The ancientest of the extant Fathers Ignatius, writing to the Philadelphians saith, that it belongs to them as to the Church of God to choose a Bishop. Let no man cavill, but take the Church of God as meaning the whole consistence of Orders and Members, as S. Pauls Epistles expresse, and this likewise being read over: Besides this, it is there to be mark'd, that those Philadelphians are exhorted to choose a Bishop of Antioch. Whence it seems by the way that there was not that wary limitation of Dioces in those times, which is confirm'd even by a fast friend of Episcopacie, Camden, who cannot but love Bishops, as well as old coins, and his much lamented Monasteries for antiquities sake. He writes in his description of Scotland, that over all the world Bishops had no p. 18certaine Dioces, till Pope Dionysius about the yeare 268. did cut them out, and that the Bishops of Scotland executed their function in what place soever they came indifferently, and without distinction till King Malcolm the third, about the yeare 1070. whence may be guest what their function was: was it to goe about circl'd with a band of rooking Officials, with cloke bagges full of Citations, and Processes to be serv'd by a corporalty of griffonlike Promooters, and Apparitors? Did he goe about to pitch down his Court, as an Empirick does his banck, to inveigle in all the mony of the Con̄ trey? no certainly it would not have bin permitted him to exercise any such function indifferently wherever he came. And verily some such matter it was as want of a fat Dioces that kept our Britain Bishops so poore in the Primitive times, that being call'd to the Councell of Ariminum in the yeare 359. they had not wherewithall to defray the charges of their journey, but were fed; and lodg'd upon the Emperors cost, which must needs be no accidentall, but usuall poverty in them, for the author Sulp. Severus in his 2 Booke of Church History praises them, and avouches it praise-worthy in a Bishop, to be so poore as to have nothing of his own. But to return to the ancient election of Bishops that it could not lawfully be without the consent of the people is so expresse in Cyprian, and so often to be met with, that to cite each place at large, were to translate a good part of the volume, therfore touching the p. 19chief passages, I referre the rest to whom so list peruse the Author himselfe: in the 24. Epist. If a Bishop saith he, be once made and allow'd by the testimony and judgement of his collegues, and the people, no other can be made. In the 55. When a Bishop is made by the suffrage of all the people in peace. In the 68. marke but what he saies, The people chiefly hath power, either of choosing worthy ones, or refusing unworthy: this he there proves by authorities out of the old and new Testament, and with solid reasons: these were his antiquities.

This voyce of the people to be had ever in Episcopal elections was so well known, before Cyprians time, even to those that were without the Church, that the Emperor Alexander Severus desir'd to have his governours of Provinces chosen in the same manner, as … can tell: So little thought it he offensive to Monarchy; and if single authorities perswade not, hearken what the whole generall Councel of Nicaea the first and famousest of all the rest determines, writing a Synodal Epist. to the African Churches, to warn them of Arrianisme, it exhorts them to choose orthodox Bishops in the place of the dead so they be worthy, and the people choose them, whereby they seem to make the peoples assent so necessary; that merit without their free choyce were not sufficient to make a Bishop. What would ye say now grave Fathers if you should wake and see unworthy Bishops, or rather no Bishops, but Egyptian task-masters of Ceremonies thrust purposely p. 20upon the groaning Church to the affliction, and vexation of Gods people? It was not of old that a Conspiracie of Bishops could frustrate and fob off the right of the people, for we may read how S. Martin soon after Constantine was made Bishop of Turon in France by the peoples consent from all places thereabout m…ugre all the opposition that the Bishops could make. Thus went matters of the Church almost 400. yeare after Christ, and very probably farre lower, for Nicephorus Phocas the Greek Emperour, whose reign fell neare the 1000. year of our Lord, having done many things tyrannically, is said by Cedrenus to have done nothing more grievous and displeasing to the people, then to have in-acted that no Bishop should be chosen without his will; so long did this right remain to the people in the midst of other palpable corruptions: Now for Episcopall dignity, what it was, see out of Ignatius, who in his Epistle to those of Trallis confesseth that the Presbyters, are his fellow Counsellers, and fellow benchers. And Cyprian in many places, as in the 6. 41. 52. Epist. speaking of Presbyters, calls them his Compresbyters, as if he deem'd himself no other, whenas by the same place it appeares he was a Bishop, he calls them Brethren; but that will be thought his meeknesse: yea, but the Presbyters and Deacons writing to him think they doe him honour enough when they phrase him no higher then Brother Cyprian, and deare Cyprian in the 26. Epist. For their Authority 'tis p. 21evident not to have bin single, but depending on the counsel of the Presbyters, as from … was ere while alledg'd; and the same Cyprian acknowledges as much in the 6 Epist. and addes therto that he had determin'd from his entrance into the Office of Bishop to doe nothing without the consent of his people, and so in the 31. Epist, for it were tedious to course through all his writings which are so full of the like assertions, insomuch that ev'n in the womb and center of Apostacy Rome it selfe, there yet remains a glimps of this truth, for the Pope himselfe, as a learned English writer notes well, performeth all E…clesiasticall jurisdiction as in Consistory amongst his Cardinals, which were originally but the Parish Priests of Rome. Thus then did the Spirit of unity and meeknesse inspire, and animate every joynt, and sinew of the mysticall body, but now the gravest, and worthiest Minister, atrue Bishop of his fold shall be revil'd, and ruffl'd by an insulting, and only-Canon-wise Prelate, as if he were some slight paltry companion: and the people of God redeem'd, and wash'd with Christs blood, and dignify'd with so many glorious titles of Saints, and sons in the Gospel, are now no better reputed then impure ethnicks, and lay dogs; stones & Pillars, and Crucifixes have now the honour, and the almes due to Christs living members; the Table of Communion now become a Table of separation stands like an exalted platforme upon the brow of the quire, fortifi'd with bulwark, …and p. 22barricado, to keep off the profane touch of the Laicks, whilst the obscene, and surfered Priest scruples not to paw, and mammock the sacramentall bread, as familiarly as his Tavern Bisket. And thus the people vilifi'd and rejected by them, give over the earnest study of vertue, and godlinesse as a thing of greater purity then they need, and the search of divine knowledge as a mystery too high for their capacity's, and only for Churchmen to meddle with, which is that the Prelates desire, that when they have brought us back to Popish blindnesse we might commit to their dispose the whole managing of our salvation, for they think it was never faire world with them since that time: But he that will mould a modern Bishop into a primitive, must yeeld him to be elected by the popular voyce, undiocest, unrevenu'd, unlorded, and leave him nothing but brotherly equality, matchles temperance, frequent fasting, incessant prayer, and preaching, continual watchings, and labours in his Ministery, which what a rich bootie it would be, what a plump endowment to the many-benefice-gaping mouth of a Prelate, what a relish it would give to his canary-sucking, and swan-eating palat, let old Bishop Mountain judge for me.

How little therfore those ancient times make for moderne Bishops hath bin plainly discours'd, but let them make for them as much as they will, yet why we ought not stand to their arbitrement shall now appeare by a threefold corruption p. 23which will be found upon them. 1. The besttimes were spreadingly infected. 2. The bestmen of those times fouly tainted. 3. The bestwritings of those men dangerously adulterated. These Positions are to be made good out of those times witnessing of themselves. First, Ignatius in his early dayes testifies to the Churches of Asia, that even then Heresies were sprung up, and rife every where, as Eusebius relates in his 3. Book, 35. chap. after the Greek number. And Hegesippus a grave Church writer of prime Antiquity affirms in the same Book of Euseb. c. 32. that while the Apostles were on earth the depravers of doctrine did but lurk, but they once gon, with open forehead they durst preach down the truth with falsities: yea those that are reckon'd for orthodox began to make sad, and shamefull rents in the Church about the trivial celebration of Feasts, not agreeing when to keep Easter day, which controversie grew so hot, that Victor the Bishop of Rome Excommunicated all the Churches of Asia for no other cause, and was worthily therof reprov'd by Irenaeus. For can any sound Theologer think that these great Fathers understood what was Gospel, or what was Excommunication? doubtlesse that which led the good men into fraud and error was, that they attended more to the neer tradition of what they heard the Apostles somtimes did, then to what they had left written, not considering that many things which they did, were by the Apostles themselves profest to be done p. 24only for the present, and of meer indulgence to some scrupulous converts of the Circumcision, but what they writ was of firm decree to all future ages. Look but a century lower in the 1. cap. of Eusebius 8. Book. What a universal tetter of impurity had invenom'd every part, order, and degree of the Church, to omit the lay herd which will be little regarded, those that seem'd to be our Pastors, saith he, overturning the Law of Gods worship, burnt in contentions one towards another, and incresing in hatred and bitternes, outragiously sought to uphold Lordship, and command as it were a tyranny. Stay but a little, magnanimous Bishops, suppresse your aspiring thoughts, for there is nothing wanting but Constantine to reigne, and then Tyranny her selfe shall give up all her cittadels into your hands, and count ye thence forward her trustiest agents. Such were these that must be call'd the ancientest, and most virgin times between Christ and Constantine. Nor was this general contagion in their actions, and not in their writings: who is ignorant of the foul errors, the ridiculous wresting of Scripture, the Heresies, the vanities thick sown through the volums of Justin Mar…yr, Clemens, Origen, … and others of eldest time? Who would think him fit to write an Apology for Christian Faith to the Roman Senat, that would tell them how of the Angels, which he must needs mean those in Gen. call'd the Sons of God, mixing with Women were begotten the Devills, as good Justin Martyr p. 25in his Apology told them. But more indignation would it move to any Christian that shall read Tertullian terming S. Paul a novice and raw in grace, for reproving S. Peter at Antioch, worthy to be blam'd if we beleeve the Epistle to the Galatians: perhaps from this hint the blasphemous Jesuits presum'd in Italy to give their judgement of S. Paul, as of a hot headed person, as Sandys in his Relations tells us.

Now besides all this, who knows not how many surreptitious works are ingrass'd into the legitimate writings of the Fathers, and of those Books that passe for authentick who knows what hath bin tamper'd withall, what hath bin raz'd out, what hath bin inserted, besides the late legerdemain of the Papists, that which Sulpitius writes concerning Origens Books gives us cause vehemently to suspect, there hath bin packing of old. In the third chap. of his 1. Dialogue, we may read what wrangling the Bishops and Monks had about the reading, or not reading of Origen, some objecting that he was corrupted by Hereticks, others answering that all such Books had bin so dealt with. How then shall I trust these times to lead me, that restifie so ill of leading themselvs, certainly of their defects their own witnesse may be best receiv'd, but of the rectitude, and sincerity of their life and doctrine to judge rightly, wee must judge by that which was to be their rule.

But it wil be objected that this was an … state of the Church wanting the temporall Magistrate p. 26to suppresse the licence of false Brethren, and the extravagancy of still-new opinions, a time not imitable for Church government, where the temporall and spirituall power did not close in one beleife, as under Constantine. I am not of opinion to thinke the Church a Vine in this respect, because, as they take it, she cannot subsist without clasping about the Elme of worldly strength, and felicity, as if the heavenly City could not support it selfe without the props and buttresses of secular Authoritie. They extoll Constantine because he extol'd them; as our homebred Monks in their Histories blanch the Kings their Benefactors, and brand those that went about to be their Correctors. If he had curb'd the growing Pride, Avarice, and Luxury of the Clergie, then every Page of his Story should have swel'd with his Faults, and that which Zozimus the Heathen writes of him should have come in to boot: wee should have heard then in every Declamation how hee slew his Nephew Commodus a worthy man, his noble and eldest Son Crispus, his Wife Fausta, besides numbers of his Friends; then his cruell exactions, his unsoundnesse in Religion, favoring the Arrians that had been condemn'd in a Counsell, of which himselfe sate as it were President, his hard measure and banishment of the faithfull and invincible Athanasius, his living unbaptiz'd almost to his dying day; these blurs are too apparent in his Life. But since hee must needs bee the Lord-starre of Reformation as some men clatter, p. 27it will be good to see further his knowledge of Religion what it was, and by that we may likewise guesse at the sincerity of his Times in those that were not Hereticall, it being likely that hee would converse with the famousest Prelates (for so he had made them) that were to be found for learning.

Of his Arianisme we heard, and for the rest, a pretty scantling of his Knowledge may be taken by his deferring to be baptiz'd so many yeares, a thing not usuall, and repugnant to the Tenor of Scripture, Philip knowing nothing that should hinder the Eunuch to be baptiz'd after profession of his beleife. Next, by the excessive devotion, that I may not say Superstition both of him and his Mother Helena, to find out the Crosse on which Christ suffer'd, that had long lien under the rubbish of old ruines, (a thing which the Disciples and Kindred of our Saviour might with more ease have done, if they had thought it a pious duty:) some of the nailes whereof hee put into his Helmet, to beare off blowes in battell, others he fasten'd among the studds of his bridle, to fulfill (as he thought, or his Court Bishops perswaded him) the Prophesie of Zachariah; And it shall be that that which is in the bridle shall be holy to the Lord. Part of the Crosse, in which he thought such Vertue to reside, as would prove a kind of Palladium to save the Citie where ever it remain'd, he caus'd to be laid up in a Pillar of Porphyrie by his Statue. How hee or his Teachers could trifle thus with halfe an eye open p. 28upon Saint Pauls Principles, I know not how to imagine.

How should then the dim Taper of this Emperours age that had such need of snuffing, extend any beame to our Times wherewith wee might hope to be better lighted, then by those Luminaries that God hath set up to shine to us far neerer hand. And what Reformation he wrought for his owne time it will not be amisse to consider, hee appointed certaine times for Fasts, and Feasts, built stately Churches, gave large Immunities to the Clergie, great Riches and Promotions to Bishops, gave and minister'd occasion to bring in a Deluge of Ceremonies, thereby either to draw in the Heathen by a resemblance of their rites, or to set a glosse upon the simplicity, and plainnesse of Christianity which to the gorgeous solemnities of Paganisme, and the sense of the Worlds Children seem'd but a homely and Yeomanly Religion, for the beauty of inward Sanctity was not within their prospect.

So that in this manner the Prelates both then and ever since comming from a meane, and Plebeyan Life on a sudden to be Lords of stately Palaces, rich furniture, delicious fare, and Princely attendance, thought the plaine and homespun verity of Christs Gospell unfit any longer to hold their Lordships acquaintance, unlesse the poore thred-bare Matron were put into better clothes; her chast and modest vaile surrounded with celestiall beames they overlai'd with wanton tresses, p. 29and in a a…aring tire … her with all the gaudy allurements of a Whore.

Thus flourish't the Church with Constantines wealth, and thereafter were the effects that follow'd; his Son Con…antius prov'd a flat Arian, and his Nephew Iulian an Apostate, … there his Race ended; the Church that before by insensible degrees welk't and impair'd, now with large steps went downe hill decaying; at this time Antichrist began first to put forth his horne, and that saying was common that former times had woodden Chalices and golden Preists; but they golden Chalices and woodden Preists. Formerly (saith Sulpitius) Martyrdome by glorious death was sought more greedily, then now Bishopricks by vile Ambition are hunted after (speaking of these Times) and in another place; they gape after possessions, they tend Lands and Livings, they coure over their gold, they buy and sell: and if there be any that neither possesse nor traffique, that which is worse, they sit still, and expect guifts, and prostitute every indu…ment of grace, every holy thing to sale. And in the end of his History thus he concludes, all things went to wrack by the faction, wilfulnesse, and avarice of the Bishops, and by this means Gods people, & every good man was had in scorn and derision; which S. Martin found truly to be said by his friend Sulpitius; for being held in admiration of all men, he had onelyonly the Bishops his enemies, found God lesse favorable to him after he was Bishop then before, & p. 30for his last 16. yeares would come at no Bishops meeting. Thus you see Sir what Constantines doings in the Church brought forth, either in his own or in his Sons Reigne.

Now lest it should bee thought that somthing else might ayle this Author thus to hamper the Bishops of those dayes; I will bring you the opinion of three the famousest men for wit and learuing, that Italy at this day glories of, whereby it may be concluded for a receiv'd opinion even among men professing the Romish Faith, that Constantine marr'd all in the Church. Dante in his 19. Canto of Inferno hath thus, as I will render it you in English blank Verse.

Ah Constantine, of how much ill was cause

Not thy Conversion, but those rich demaines

That the first wealthy Pope receiv'd of thee.

So in his 20. Canto of Paradise hee makes the like complaint, and Petrarch seconds him in the same mind in his 108. Sonnet which is wip't out by the Inquisitor in some Editions; speaking of the Roman Antichrist as meerely bred up by Constantine.

Founded in chast and humble Povertie,

'Gainst them that rais'd thee dost thou lift thy horn,

Impudent who…e, where hast thou plac'd thy hope?

In thy Adulterers, or thy ill got wealth?

Another Constantine comes not in hast.

p. 31Ariosto of Ferrara after both these in time, but equall in fame, following the scope of his Poem in a difficult knot how to restore Orlando his chiefe Hero to his lost senses, brings Astolfe the English Knight up into the moone, where S. John, as he feignes, met him. Cant. 34.

And to be short, at last his guid him brings

Into a goodly valley, where he sees

A mighty masse of things strangely confus'd,

Things that on earth were lost, or were abus'd.

And amongst these so abused things listen what hee met withall, under the Conduct of the Evangelist.

Then past hee to a flowry Mountaine greene,

Which once smelt sweet, now stinks as …;

This was that gift (if you the truth will have)

That Constantine to good Sylvestro gave.

And this was a truth well knowne in England before this Poet was borne, as our Chaucers Plowman shall tell you by and by upon another occasion. By all these circumstances laid together, I do not see how it can be disputed what good this Emperour Constantine wrought to the Church, but rather whether ever any, though perhaps not wittingly, set open a dore to more mischiefe in Christendome. There is just cause therefore that when the Prelates cry out Let the Church be reform'd p. 32according to Constantine, it should sound to a judicious eare no otherwise, then if they should say Make us rich, make us lofty, make us lawlesse, for if any under him were not so, thanks to those ancient remains of integrity, which were not yet quite worne out, and not to his Government.

Thus finally it appears that those purer Times were no such as they are cry'd up, and not to be follow'd without suspicion, doubt and danger. The last point wherein the Antiquary is to bee dealt with at his owne weapon, is to make it manifest, that the ancientest, and best of the Fathers have disclaim'd all sufficiency in themselves that men should rely on, and sent all commers to the Scriptures, as all sufficient; that this is true, will not be unduly gather'd by shewing what esteeme they had of Antiquity themselves, and what validity they thought in it to prove Doctrine, or Discipline. I must of necessitie begin from the second ranke of Fathers, because till then Antiquitie could have no Plea. Cyprian in his 63. Epistle. If any, saith he, of our Auncestors either ignorantly or out of simplicity hath not observ'd that which the Lord taught us by his example (speaking of the Lords Supper) his simplicity God may pardon of his mercy, but wee cannot be excus'd for following him, being instructed by the Lord. And have not we the same instructions, and will not this holy man with all the whole Consistorie of Saints and Martyrs that liv'd of old p. 33rise up and stop our mouthes in judgement, when wee shall goe about to Father our Errors, and opinions upon their Authority? in the 73. Epist. hee adds, in vaine doe they oppose custome to us if they be overcome by reason; as if custome were greater then Truth, or that in spirituall things that were not to be follow'd, which is revel'd for the better by the holy Ghost. In the 74. neither ought Custome to hinder that Truth should not prevaile, for Custome without Truth is but agednesse of Error.

Next Lactantius, he that was prefer'd to have the bringing up of Constantines children in his second Booke of Institutions, Chap. 7. & 8. disputes against the vaine trust in Antiquity, as being the cheifest Argument of the Heathen against the Christians, they doe not consider, saith he, what Religion is, but they are confident it is true, because the Ancients deliver'd it, they count it a trespasse to examine it. And in the eighth, not because they went before us in time, therefore in wisedome, which being given alike to all Ages, cannot be prepossest by the Ancients; wherefore seeing that to seeke the Truth is inbred to all, they bereave themselves of wisedome the gift of God who without judgement follow the Ancients, and are led by others like bruit beasts. St. Austin writes to Fortunatian that he counts it lawfull in the bookes of whomsoever to reject that which hee finds otherwise then true, and so hee would have others deale by him. He neither accounted, as it seems, those Fathers that went before, nor himselfe, nor others of his rank, for men of more then ordinary spirit, that might equally deceive, and be deceiv'd. and oftimes, setting our servile humors aside, yea God so ordering, we may find Truth with one man, as soon as in a Counsell, as Cyprian agrees 71. Epist. Many things, saith he, are better reveal'd to single persons. At … in the first, and best reputed Counsell of all the world, there had gon out a Canon to divorce married Priests, had not one old man Paphnutius stood up, and reason'd against it.

Now remains it to shew clearly that the Fathers referre all decision of controversie to the Scriptures, as all-sufficient to direct, to resolve, and to determine. Ignatius taking his last leave of the Asian Churches, as he went to martyrdome exhorted them to adhere close to the written doctrine of the Apostles, necessarily written for posterity: so farre was he from unwritten traditions, as may be read in the 36. c. of Eusebius 3. b. In the 74. Epist. Of Cyprian against Stefan Bish. of Rome imposing upon him a tradition, whence, quoth he, is this tradition? is it fetcht from the authority of Christ in the Gospel, or of the Apostles in their Epistles: for God testifies that thosi things are to be done which are written: and then thus; what obstinacie, what presumption is this to preferre humane Tradition before divine ordinance? And in the same Epist. If we shall return to the head, and beginning of divine tradition (which we all know he means the p. 35Bible) humane error ceases, and the reason of heavenly misteries unfolded, whatsoever was obscure, becomes leare. And in the 14. Distinct. of the same Epist directly against our modern fantasies of a still visible Chnrch, he teaches; that succession of truth may fail, to renew which we must have … to the fonntaines, using this excellent similitude, if a Channel, or Conduit pipe which brought in water plentifully before, suddenly fail, doe we not goe to the fountaine to know the cause, whether the Spring affords no more, or whether the vein be stopt, or turn'd aside in the midcourse: thus ought we to doe, keeping Gods precepts, that if in ought the truth shall be chang'd, we may repaire to the Gospel, and to the Apostles, that thence may arise the reason of our doings, from whence our order, and beginning arose. In the 75. he inveighs bitterly against Pope Stefanus, for that he could boast his Succession from Peter, and yet foist in Traditions that were not Apostolicall. And in his Book of the unity of the Church he compares those that neglecting Gods Word, follow the doctrines of men, to Corch, Dathan, and Abiram. The very first page of … against the Gentiles, averres the Scriptutes to be sufficient of themselves for the declaration of Truth; and that if his friend Macarius read other Religious writers, it was but foreign come un virtuoso, (as the Italians say,) as a lover of elegance: and in his 2d Tome the 39. pag, after he hath rekon'd up the Canonicall Books, In these only, saith he, is the doctrine of godlinesse …, let us man … to these, p. 36or take from these; and in his … having again set down all the Writers of the old & new Testament, these, saith he, be the anchors, and props of our Faith: besides these, millions of other Books have bin written by great and wise men according to rule, and agreement with these, of which I will not now speak, as being of infinite number, and meer dependance on the canonical Books. Basil in his 2d Tome writing of true Faith, tells his auditors he is bound to teach them that which he hath learn't out of the Bible: and in the same Treatise, he saith, That seeing the Commandments of the Lord, are faithfull and sure for ever; it is a plain falling from the Faith, and a high pride either to make void any thing therin, or …o introduce any thing not there to be found: and he gives the reason for Christ saith, My Sheep heare my voyce, they will not follow another, but fly from him, because they know not his voyce. But not to be endlesse in quotations, it may chance to be objected, that there be many opinions in the Fathers which have no ground in Scripture; so much the lesse, may I say, should we follow them, for their own words shall condemn them, and acquit us, that lean not on them; otherwise these their words shall acquit them, and condemn us. But it will be reply'd, the Scriptures are difficult to be understood, and therfore require the explanation of the Fathers, 'tis true there be some Books, and especially some places in those Books that remain clouded; yet ever that which is most necessary to be known is most p. 37easie; and that which is most difficult, so farre expounds it selfe ever, as to tell us how little it imports our saving knowledge. Hence to inferre a generall obscurity over all the text, is a meer suggestion of the Devil to disswade men from reading it, and casts an aspersion of dishonour both upon the mercy, truth, and wisdome of. God: We count it no gentlenesse, or fair dealing in a man of Power amongst us, to require strict, and punctual obedience, and yet give out all his commands ambiguous and obscure, we should think he had a plot upon us, certainly such commands were no commands, but …nares. The very essence of Truth is plainnesse, and brightnes; the darknes and crookednesse is our own. The wisdome of God created understanding, fit and proportionable to Truth the object, and end of it, as the eye to the thing visible. If our understanding have a film of ignorance over it, or be blear with gazing on other false glisterings, what is that to Truth? If we will but purge with sovrain eyesalve that intellectual ray which God hath planted in us, then we would beleeve the Scriptures protesting their own plainnes, and perspicuity, calling to them to be instructed, not only the wise, and learned, but the simple, the poor, the babes, foretelling an extraordinary effusion of Gods Spirit upon every age, and sexe, attributing to all men, and requiring from them the ability of searching, trying, examining all things, and by the Spirit discerning that which is good; and as the Scriptures p. 38themselvs pronounce their own plainnes, so doe the Fathers testifie of them.

I will not run into a paroxysm of citations again in this point, only instance Athanasius in his fore-mention'd first page; the knowledge of Truth, saith he, wants no humane lore, as being evident in it selfe, and by the preaching of Christ now opens brighter then the Sun. If these Doctors who had scarse half the light that we enjoy, who all except 2 or 3 were ignorant of the Hebrew tongue, and many of the Greek, blundring upon the dangerous, and suspectfull translations of the Apostat Aquila, the Heretical Theodotion, the Judaiz'd Symmachus; the erroneous Origen; if these could yet find the Bible so easie, why should we doubt, that have all the helps of Learning, and faithfull industry that man in this life can look for, and the assistance of God as neer now to us as ever. But let the Scriptures be hard; are they more hard, more crabbed, more abstruse then the Fathers? He that cannot understand the sober, plain, and unaffected stile of the Scriptures, will be ten times more puzzl'd with the knotty Africanisms, the pamper'd metafors; the intricat, and involv'd sentences of the Fathers; besides the fantastick, and declamatory flashes; the crosse-jingling periods which cannot but disturb, and come thwart a setl'd devotion worse then the din of bells, and rattles.

Now Sir, for the love of holy Reformation, what can be said more against these importunat clients of Antiquity, then she her selfe their patronesse p. 39hath said. Whether think ye would she approve still to dote upon immeasurable, innumerable, and therfore unnecessary, and unmercifull volumes, choosing rather to erre with the specious name of the Fathers, or to take a …ound Truth at the hand of a plain upright man that all his dayes hath bin diligently reading the holy Scriptures, and therto imploring Gods grace, while the admire…s of Antiquity have bin beating their brains about their Ambones, their Diptychs, and Meniaia's? Now, he that cannot tell of Stations, and Indictions; nor has wasted his pretious howrs in the endles conferring of Councels and Conclaves that demolish one another, although I know many of those that pretend to be great Rabbies in these studies have scarce saluted them from the strings, and the titlepage, or to give 'em more, have bin but the Ferrets and Moushunts of an Index: yet what Pastor, or Minister how learned, religious, or discreet soever does not now bring both his cheeks full blown with Oecumenical, and Synodical, shall be counted a lank, shallow, unsufficient man, yea a dunce, and not worthy to speak about Reformation of Church Discipline. But I trust they for whom God hath reserv'd the honour of Reforming this Church will easily perceive their adversaries drift in thus calling for Antiquity, they feare the plain field of the Scriptures; the chase is too hot; they seek the dark, the bushie, the tangled Forrest, they would imbosk: they feel themselvs strook in the p. 40transparent streams of divine Truth, they would plunge, and tumble, and thinke to ly hid in the foul weeds, and muddy waters, where no plummet can reach the bottome. But let them beat themselvs like Whales, and spend their oyl till they be dradg'd ashoar: though wherfore should the Ministers give them so much line for shifts, and delays? Wherfore should they not urge only the Gospel, and hold it ever in their faces like a mirror of Diamond, till it dazle, and pierce their misty ey balls? maintaining it the honour of its absolute sufficiency, and supremacy inviolable: For if the Scripture be for Reformation, and Antiquity to boot, 'tis but an advantage to the dozen, 'tis no winning cast: and though Antiquity be against it, while the Scriptures be for it, the Cause is as good as ought to be wisht, Antiquity it selfe sitting Judge.

But to draw to an end; the second sort of those, that may be justly number'd among the hinderers of Reformation, are Libertines, these suggest that the Discipline sought would be intolerable: for one Bishop now in a Dioces we should then have a Pope in every Parish. It will not be requisit to Answer these men, but only to discover them, for reason they have none, but lust, and licentiousnes, and therfore answer can have none. It is not any Discipline that they could live under, it is the corruption, and remisnes of Discipline that they seek. Episcopacy duly executed, yea the Turkish, and Jewish rigor against whoring, p. 41and drinking; the dear, and tender Discipline of a Father; the sociable, and loving reproof of a Brother; the bosome admonition of a Friend is a Presbytery, and a Consistory to them. 'Tis only the merry Frier in Chaucer can disple them.

Full sweetly heard he confession

And pleasant was his absolution,

He was an easie man to give pennance.

And so I leave them: and referre the political discourse of Episcopacy to a Second Book.