III. The first mean whereby nature teacheth men to judge good from evil, as well in laws as in other things, is the force of their own discretion. Hereunto therefore St. Paul referreth oftentimes his own speech, to be considered of by them that heard him. “I speak as to them which have understanding, judge ye what I say1.” Again afterward, “Judge in yourselves, is it comely that a woman pray uncovered2?” The exercise of this kind of judgment our Saviour requireth in the Jews3. In them of Berea the Scripture commendeth it4. Finally, whatsoever we do, if our own secret judgment consent not unto it as fit and good to be done, the doing of it to us is sin, although the thing itself be allowable. St. Paul’s rule therefore generally is, “Let every man in his own mind be fully persuaded of that thing which he either alloweth or doth5.”
Some things are so familiar and plain, that truth from falsehood, and good from evil, is most easily discerned in them, even by men of no deep capacity. And of that nature, for the most part, are things absolutely unto all men’s salvation recessary, either to be held or denied, either to be done or avoided. For which cause St. Augustine6 acknowledgeth, that they are not only set down, but also plainly set down in Scripture; so that he which heareth or readeth may without any great difficulty understand. Other things also there are belonging (though in a lower degree of importance) unto the offices of Christian men: which, because they are more obscure, more intricate and hard to be judged of, therefore God hath appointed some to spend their whole time principally in the study of things divine, to the end that in these more doubtful cases their understanding might be a light to direct others. “If the understanding power or faculty of the soul be” (saith the grand physician7) “like unto bodily sight, not of equal sharpness in all, what can be more convenient than that, even as the dark-sighted man is directed by the clear about things visible; so likewise in matters of deeper discourse the wise in heart do shew the simple where his way lieth?” In our doubtful cases of law, what man is there who seeth not how requisite it is that professors of skill in that faculty be our directors? So it is in all other kinds of knowledge. And even in this kind likewise the Lord hath himself appointed, that “the priest’s lips should preserve knowledge, and that other men should seek the truth at his mouth, because he is the messenger of the Lord of hosts8.” Gregory Nazianzen, offended at the people’s too great presumption in controlling the judgment of them to whom in such cases they should have rather submitted their own, seeketh by earnest entreaty to stay them within their bounds: “Presume not ye that are sheep to make yourselves guides of them that should guide you; neither seek ye to overskip the fold which they about you have pitched. It sufficeth for your part, if ye can well frame yourselves to be ordered. Take not upon you to judge your judges, nor to make them subject to your laws who should be a law to you; for God is not a God of sedition and confusion, but of order and of peace9.”
But ye will say that if the guides of the people be blind, the common sort of men must not close up their own eyes and be led by the conduct of such10: if the priest be “partial in the law11,” the flock must not therefore depart from the ways of sincere truth, and in simplicity yield to be followers of him for his place sake and office over them. Which thing, though in itself most true, is in your defence notwithstanding weak; because the matter wherein ye think that ye see, and imagine that your ways are sincere, is of far deeper consideration than any one amongst five hundred of you conceiveth. Let the vulgar sort amongst you know, that there is not the least branch of the cause wherein they are so resolute, but to the trial of it a great deal more appertaineth than their conceit doth reach unto. I write not this in disgrace of the simplest that way given, but I would gladly they knew the nature of that cause wherein they think themselves throughly instructed and are not; by means whereof they daily run themselves, without feeling their own hazard, upon the dint of the Apostle’s sentence against “evil-speakers as touching things wherein they are ignorant12.”
If it be granted a thing unlawful for private men, not called unto public consultation, to dispute which is the best state of civil polity13, (with a desire of bringing in some other kind, than that under which they already live, for of such disputes I take it his meaning was;) if it be a thing confessed, that of such questions they cannot determine without rashness, inasmuch as a great part of them consisteth in special circumstances, and for one kind as many reasons may be brought as for another; is there any reason in the world, why they should better judge what kind of regiment ecclesiastical is the fittest? For in the civil state more insight, and in those affairs more experience a great deal must needs be granted them, than in this they can possibly have. When they which write in defence of your discipline and commend it unto the Highest not in the least cunning manner, are forced notwithstanding to acknowledge, “that with whom the truth is they know not14,” they are not certain; what certainty or knowledge can the multitude have thereof?
[5.] Weigh what doth move the common sort so much to favour this innovation, and it shall soon appear unto you, that the force of particular reasons which for your several opinions are alleged is a thing whereof the multitude never did nor could so consider as to be therewith wholly carried; but certain general inducements are used to make saleable your cause in gross; and when once men have cast a fancy towards it, any slight declaration of specialties will serve to lead forward men’s inclinable and prepared minds.
The method of winning the people’s affection unto a general liking of “the cause” (for so ye term it) hath been this. First, In the hearing of the multitude, the faults especially of higher callings are ripped up with marvellous exceeding severity and sharpness of reproof15; which being oftentimes done begetteth a great good opinion of integrity, zeal, and holiness, to such constant reprovers of sin, as by likelihood would never be so much offended at that which is evil, unless themselves were singularly good.
The next thing hereunto is, to impute all faults and corruptions, wherewith the world aboundeth, unto the kind of ecclesiastical government established16. Wherein, as before by reproving faults they purchased unto themselves with the multitude a name to be virtuous; so by finding out this kind of cause they obtain to be judged wise above others: whereas in truth unto the form even of Jewish government, which the Lord himself (they all confess) did establish, with like shew of reason they might impute those faults which the prophets condemn in the governors of that commonwealth, as to the English kind of regiment ecclesiastical, (whereof also God himself though in other sort is author,) the stains and blemishes found in our state; which springing from the root of human frailty and corruption, not only are, but have been always more or less, yea and (for any thing we know to the contrary) will be till the world’s end complained of, what form of government soever take place.
Having gotten thus much sway in the hearts of men, a third step is to propose their own form of church-government, as the only sovereign remedy of all evils; and to adorn it with all the glorious titles that may be. And the nature, as of men that have sick bodies, so likewise of the people in the crazedness of their minds possessed with dislike and discontentment at things present, is to imagine that any thing, (the virtue whereof they hear commended,) would help them; but that most, which they least have tried.
The fourth degree of inducement is by fashioning the very notions and conceits of men’s minds in such sort, that when they read the scripture, they may think that every thing soundeth towards the advancement of that discipline, and to the utter disgrace of the contrary. Pythagoras, by bringing up his scholars in the speculative knowledge of numbers, made their conceits therein so strong, that when they came to the contemplation of things natural, they imagined that in every particular thing they even beheld as it were with their eyes, how the elements of number gave essence and being to the works of nature. A thing in reason impossible; which notwithstanding, through their misfashioned preconceit, appeared unto them no less certain, than if nature had written it in the very foreheads of all the creatures of God17. When they of the “Family of Love” have it once in their heads, that Christ doth not signify any one person, but a quality whereof many are partakers; that to be “raised” is nothing else but to be regenerated, or endued with the said quality; and that when separation of them which have it from them which have it not is here made, this is “judgment:” how plainly do they imagine that the Scripture every where speaketh in the favour of that sect18? And assuredly, the very cause which maketh the simple and ignorant to think they even see how the word of God runneth currently on your side, is, that their minds are forestalled and their conceits perverted beforehand, by being taught, that an “elder” doth signify a layman admitted only to the office or rule of government in the Church; a “doctor,” one which may only teach, and neither preach nor administer the Sacraments; a “deacon,” one which hath charge of the alms-box, and of nothing else: that the “sceptre,” the “rod,” the “throne” and “kingdom” of Christ, are a form of regiment, only by pastors, elders, doctors, and deacons19; that by mystical resemblance Mount Sion and Jerusalem are the churches which admit, Samaria and Babylon the churches which oppugn the said form of regiment. And in like sort they are taught to apply all things spoken of repairing the walls and decayed parts of the city and temple of God, by Esdras, Nehemias, and the rest20; as if purposely the Holy Ghost had therein meant to foresignify, what the authors of Admonitions to the Parliament, of Supplications to the Council, of Petitions to her Majesty, and of such other like writs, should either do or suffer in behalf of this their cause.
From hence they proceed to an higher point, which is the persuading of men credulous and over-capable of such pleasing errors, that it is the special illumination of the Holy Ghost, whereby they discern those things in the word, which others reading yet discern them not. “Dearly beloved,” saith St. John, “give not credit unto every spirit21.” There are but two ways whereby the Spirit leadeth men into all truth; the one extraordinary, the other common; the one belonging but unto some few, the other extending itself unto all that are of God; the one, that which we call by a special divine excellency Revelation, the other Reason. If the Spirit by such revelation have discovered unto them the secrets of that discipline out of Scripture, they must profess themselves to be all (even men, women, and children) Prophets. Or if reason be the hand which the Spirit hath led them by; forasmuch as persuasions grounded upon reason are either weaker or stronger according to the force of those reasons whereupon the same are grounded, they must every of them from the greatest to the least be able for every several article to shew some special reason as strong as their persuasion therein is earnest. Otherwise how can it be but that some other sinews there are from which that overplus of strength in persuasion doth arise? Most sure it is, that when men’s affections do frame their opinions, they are in defence of error more earnest a great deal, than (for the most part) sound believers in the maintenance of truth apprehended according to the nature of that evidence which scripture yieldeth: which being in some things plain, as in the principles of Christian doctrine; in some things, as in these matters of discipline, more dark and doubtful; frameth correspondently that inward assent which God’s most gracious Spirit worketh by it as by his effectual instrument. It is not therefore the fervent earnestness of their persuasion, but the soundness of those reasons whereupon the same is built, which must declare their opinions in these things to have been wrought by the Holy Ghost, and not by the fraud of that evil spirit, which is even in his illusions strong22.
After that the fancy of the common sort hath once throughly apprehended the Spirit to be author of their persuasion concerning discipline; then is instilled into their hearts, that the same Spirit leading men into this opinion doth thereby seal them to be God’s children; and that, as the state of the times now standeth, the most special token to know them that are God’s own from others is an earnest affection that way. This hath bred high terms of separation between such and the rest of the world; whereby the one sort are named The brethren, The godly, and so forth; the other, worldlings, time-servers, pleasers of men not of God, with such like23.
From hence, they are easily drawn on to think it exceeding necessary, for fear of quenching that good Spirit, to use all means whereby the same may be both strengthened in themselves, and made manifest unto others. This maketh them diligent hearers of such as are known that way to incline; this maketh them eager to take and to seek all occasions of secret conference with such; this maketh them glad to use such as counsellors and directors in all their dealings which are of weight, as contracts, testaments, and the like; this maketh them, through an unweariable desire of receiving instruction from the masters of that company, to cast off the care of those very affairs which do most concern their estate, and to think that then they are like unto Mary, commendable for making choice of the better part. Finally, this is it which maketh them willing to charge, yea, often-times even to overcharge themselves, for such men’s sustenance and relief, lest their zeal to the cause should any way be unwitnessed. For what is it which poor beguiled souls will not do through so powerful incitements?
In which respect it is also noted, that most labour hath been bestowed to win and retain towards this cause them whose judgments are commonly weakest by reason of their sex24. And although not “women loden with sins25,” as the apostle Saint Paul speaketh, but (as we verily esteem of them for the most part) women propense and inclinable to holiness be otherwise edified in good things, rather than carried away as captives into any kind of sin and evil by such as enter into their houses, with purpose to plant there a zeal and a love towards this kind of discipline: yet some occasion is hereby ministered for men to think, that if the cause which is thus furthered did gain by the soundness of proof whereupon it doth build itself, it would not most busily endeavour to prevail where least ability of judgment is: and therefore, that this so eminent industry in making proselytes more of that sex than of the other groweth, for that they are deemed apter to serve as instruments and helps in the cause. Apter they are through the eagerness of their affection, that maketh them, which way soever they take, diligent in drawing their husbands, children, servants, friends and allies the same way; apter through that natural inclination unto pity, which breedeth in them a greater readiness than in men to be bountiful towards their preachers who suffer want; apter through sundry opportunities, which they especially have, to procure encouragements for their brethren; finally, apter through a singular delight which they take in giving very large and particular intelligence, how all near about them stand affected as concerning the same cause.
But be they women or be they men, if once they have tasted of that cup, let any man of contrary opinion open his mouth to persuade them, they close up their ears, his reasons they weigh not, all is answered with rehearsal of the words of John, “ ‘We are of God; he that knoweth God heareth us26:’ as for the rest, ye are of the world; for this world’s pomp and vanity it is that ye speak, and the world, whose ye are, heareth you.” Which cloak sitteth no less fit on the back of their cause, than of the Anabaptists, when the dignity, authority and honour of God’s magistrate is upheld against them. Shew these eagerly-affected men their inability to judge of such matters; their answer is, “God hath chosen the simple27.” Convince them of folly, and that so plainly, that very children upbraid them with it; they have their bucklers of like defence: “Christ’s own apostle was accounted mad: the best men evermore by the sentence of the world have been judged to be out of their right minds28.”
When instruction doth them no good, let them feel but the least degree of most mercifully-tempered severity29, they fasten on the head of the Lord’s vicegerents here on earth whatsoever they any where find uttered against the cruelty of bloodthirsty men, and to themselves they draw all the sentences which scripture hath in the favour of innocency persecuted for the truth; yea, they are of their due and deserved sufferings no less proud, than those ancient disturbers to whom Saint Augustine writeth, saying30: “Martyrs rightly so named are they not which suffer for their disorder, and for the ungodly breach they have made of Christian unity, but which for righteousness’ sake are persecuted. For Agar also suffered persecution at the hands of Sara, wherein, she which did impose was holy, and she unrighteous which did bear the burden. In like sort, with thieves was the Lord himself crucified; but they, who were matched in the pain which they suffered31, were in the cause of their sufferings disjoined.”…“If that must needs be the true church which doth endure persecution, and not that which persecuteth, let them ask of the apostle what church Sara did represent, when she held her maid in affliction. For even our mother which is free, the heavenly Jerusalem, that is to say, the true Church of God, was, as he doth affirm, prefigured in that very woman by whom the bondmaid was so sharply handled. Although, if all things be throughly scanned, she did in truth more persecute Sara by proud resistance, than Sara her by severity of punishment.”
These are the paths wherein ye have walked that are of the ordinary sort of men; these are the very steps ye have trodden, and the manifest degrees whereby ye are of your guides and directors trained up in that school: a custom of inuring your ears with reproof of faults especially in your governors; an use to attribute those faults to the kind of spiritual regiment under which ye live; boldness in warranting the force of their discipline for the cure of all such evils; a slight of framing your conceits to imagine that Scripture every where favoureth that discipline; persuasion that the cause why ye find it in Scripture is the illumination of the Spirit, that the same Spirit is a seal unto you of your nearness unto God, that ye are by all means to nourish and witness it in yourselves, and to strengthen on every side your minds against whatsoever might be of force to withdraw you from it.
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Footnotes
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1 Cor. x. 15. ↩
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Ibid. xi. 13. ↩
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Luke xii. 56, 57. ↩
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Acts xvii. 11. ↩
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Rom. xiv. 5. ↩
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[De peccator. merit. et remiss. l. ii. § 59. t. x. p. 48, ed. Ant. 1700, where after mentioning a certain obscure subject, he adds, “Credo, quod etiam hinc divinorum eloquiorum clarissima auctoritas esset si homo id sine dispendio promissæ salutis ignorare non posset.” And the marginal note is, “Scripturæ claræ in his quæ ad salutem necessaria sunt.”] ↩
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Galen. de opt. docen. gen. [Εἰ δ’ ἔστι μὲν, ὥσπερ ὄϕθαλμος τῳ̑ σώματι, τοιου̑τος ἐν τῃ̑ ψυχῃ̑ νου̑ς, οὐ μὴν ἅπασι γε ὁμοίως ὀξὺς, ἐγχωρει̑ καθάπερ βλέπων ὀξύτερον ἐπάγει πρὸς τὸ θέαμα τὸν ἀμβλύτερον ὁρω̑ντα, κατὰ τὸν αὐτὸν τρόπον καὶ ἐπὶ τω̑ν νοημάτων, ὑπὸ τω̑ν ϕθασάντων ἰδει̑ν ἐναργω̑ς τὸ νοητὸν ἐπάγεσθαι πρὸς τὴν θέασιν αὐτη̑ς τὸν ἀμβλύτατον. (qu. ἀμβλύτερον?) t. i. p. 8. Basil., 1538.] ↩
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Mal. ii. 7. ↩
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Greg. Nazian. Orat. qua se excusat. [p. 37, of Musculus’s Latin Version, Basil, 1550, or Opp. t. i. p. 154. Paris, 1609. Τὰ πρόβατα μὴ ποιμαίνετε τοὺς ποιμενὰς, μηδὲ ὑπὲρ τοὺς ἑαυτω̑ν ὅρους ἐπαίρεσθε· ἀρκει̑ γὰρ ὑμι̑ν, ἂν καλω̑ς ποιμαίνησθε· μὴ κρίνετε τοὺς κριτὰς, μηδὲ νομοθετει̑τε τοι̑ς νομοθέταις. Οὐ γάρ ἐστι Θεὸς ἀκαταστασίας καὶ ἀταξίας, ἀλλ’ εἰρήνης καὶ ταξέως. The second clause is in the Latin, “neque super terminos eorum elevemini:” from which evidently Hooker translated.] ↩
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Matt. xv. 14. ↩
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Mal. ii. 9. ↩
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Jude 10; 2 Pet. ii. 12. ↩
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Calvin. Instit. lib. iv. cap. xx. § 8. [“Sane valde otiosum esset, quis potissimus sit politiæ in eo quo vivunt loco futurus status, a privatis hominibus disputari: quibus de constituenda re aliqua publica deliberare non licet.”] ↩
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The Author of the Petition directed to her Majesty, p. 3. [“I do not now write either to pull down bishoprics, or erect presbyteries. With whom the truth is I will not determine, for I know not. What seemeth most probable and true to me, that I know. How the truth should come to light, that is the question.” This writer was Penry. Bancr. Surv. 342.] ↩
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[“A certain writer for reformation … . writeth of noblemen and gentlemen … . ‘Whereof came,’ saith he, ‘this division of such personages from others, seeing all men came of one man and one woman? Was it for their lusty hawking and hunting? for their nimble dicing, and cunning carding? for their singing and dancing? for their open bragging and swearing? for their false fleering and flattering? for their subtle killing and stealing? for their cruel polling and pilling, &c. No, no, there was no such thing.’ You would be glad then, I am sure, to know what thing it was: indeed the same author doth not conceal it: in effect it is (though it be delivered in better words) viz. that their rebellion and treason against their governors procured them that prerogative with the people: ‘Because,’ saith he, ‘they revenged and delivered the oppressed people out of the hands of their governors who abused their authority, and wickedly, cruelly, and tyrannously ruled over them; the people of a grateful and thankful mind gave them that estimation and honour.’ ” Bancr. Surv. p. 7, quoting “A Treatise of Obedience,” p. 114, of which treatise, see Strype, An. I. i. 182, 185. It was written by Chr. Goodman against Q. Mary, and published at Geneva, 1558, with a recommendatory preface by Whittingham.] ↩
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[“The necessity of the thing is many ways apparent, both in that it hath soplentiful warrant from God’s own word … . and also in that the gospel can take no root, nor have any free passage, for want of it: and the greatness of your fault appeareth by this; that in so doing you are the cause of all the ignorance, atheism, schisms, treasons, popery, and ungodliness, that is to be found in this land.” Pref. to Demonstr. of Discipline.] ↩
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Arist. Metaph. lib. i. cap. 5. [“It is no hard thing for a man that hath wit, and is strongly possest of an opinion, and resolute to maintain it, to find some places of scripture, which by good handling will be woed to cast a favourable countenance upon it. Pythagoras’ Schollers having been bred up in the doctrine of numbers, when afterward they diverted upon the studies of nature, fancied in themselves somewhat in natural bodies like unto numbers, and thereupon fell into a conceit that numbers were the principles of them. So fares it with him that to the reading of Scripture comes fore-possest with some opinion.” Hales’s Golden Remains, p. 4, ed. 1658. See Diog. Laert. lib. viii. p. 220. ed. Pearson; Brucker, Hist. Phil. I. 1045, &c.] ↩
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[The Family of Love, or Familists, as they are sometimes called, originated with Henry Nicholas of Amsterdam, and afterwards of Embden, about the middle of the 16th century: and may be considered as a kind of offshoot from the German Anabaptists. For their progress in England see Strype, Ann. II. i. 556, ii. 282. Grindal, 383, Whitg. I. 421, III. 158. Christopher Vitel, a joiner of Colchester, was one of their chief propagandists here. See “The displaying of an horrible sect of gross and wicked heretics, naming themselves the Family of Love: with the lives of the authors, &c. by J. R.” (John Rogers,) “1578, London.” This writer says that H. N. had then as many as 1000 followers in England. From the number of their tracts, (he quotes about a dozen,) and from the attention which they appear to have attracted at the time, he would seem to have much underrated their numbers. Vitel replied to this pamphlet, and Rogers rejoined in 1579. (Both his pamphlets are in Bp. Atterbury’s collection, in the library of Christ Church, Oxford, E. 522, 525.) The sameyear an elaborate and scholarlike “Confutation of certain monstrous and horrible heresies taught by H. N.” was published by J. Knewstubs, of Cambridge, afterwards one of the representatives of the Puritan party at the Hampton-court conference. He states, p. 32, “By the doctrine of H. N. Christ is no one man, but an estate and condition in man, common unto so many as have [so] received his doctrine that they are grown thereby to perfection.” And, p. 36, “H. N. his Christ is not God, but an affection or disposition in man, which, if it were good, were yet no more but godliness, not God himself.” Which statements he abundantly confirms by quotations from various tracts, but refers to one which he had not seen, as being reported to contain the fullest development of the new doctrine. That work is “An Introduction to the holy understanding of the Glass of Righteousness; set forth by H. N.” No printer’s name nor date is given. The following passage may be taken as a fair specimen of it. (c. 5. No. 28.) “Behold, this same holy being of God is the true life of the Holy Ghost, which heretofore God wrought among his people Israel, and likewise among the Gentiles that feared his name… . 29. This same being of God is indeed the right food of the soul, and bread of life, and is descended unto us from heaven for a life to the man: and was heretofore broken and distributed to the people of Israel and the disciples of Christ, to feed on in their souls… . 31. This same bread which is given unto them is the true meat offering of Christ, viz. His Body: and this cup which is poured forth unto them is the true shedding of His Blood, the which is the outflowing of the holy word or Spirit of Christ, upon all believers of Christ, to everlasting life… . 33. Behold, that same bread or Body of Christ is the Word that became flesh and it dwelt among them… . 34. And the same is the New Testament, which God in those days made and appointed with His people.” Compare c. 18, No. 16, &c. And c. 22, 30. “Unto all that believed was the resurrection from the dead, and everlasting life, witnessed and promised through Jesus Christ. In sure and firm hope whereof the upright believers have rested in the Lord Jesus Christ, till the appearing of His coming, which is now, in this day of the Love, revealed, out of the heavenly Being. With which Jesus Christ the former believers of Christ, who were fallen asleep, rested, or died in Him, are now also manifested in glory. For Christ in the appearing of his coming raiseth his deceased from the dead, to the intent they should reign with Him over all his enemies, and condemneth all the ungodly who have not liked of him.”“I remember,” (says Strype, Ann. II. i. 561, writing in 1725,) “a great admirer of this sect, within less than twenty years ago, told me, that there was then but one of the Family of Love alive, and he an old man.” But their principles, unfortunately, were not extinct. “I have now before me the works (or part of them) of Henry Nicholas, the Father of the Family of Love: they were given to a friend of mine by a Quaker, with this encomium: that he believed he would not find one word amiss, or one superfluous, in the whole book, and commended it, as an excellent piece. It is not unlikely that he took it for a Quaker book; for there is not his name at length, only H. N. to it; and it has quite through the Quaker phyz and mien, that twins are not more alike. And though he directs it, To the Family of Love, yet anignorant Quaker might take that for his own family, and apply it to the Quakers.” Leslie’s Works, II. 609, ed. 1721.] ↩
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[“Having occasion to talk upon a time with an artisan of Kingston, about his refusal, after the purest fashion, to be examined upon his oath, because I saw how peart he was, and rapt out text upon text (full ignorantly, God knoweth,) I was so bold as to examine him in the second petition of the Lord’s Prayer, demanding of him, what he thought was meant by this word, ‘kingdom,’ therein mentioned. Whereunto he made in effect this answer, without any staggering: ‘We pray,’ saith he, ‘that our heavenly Father would at the last grant unto us, that we might have pastors, doctors, elders, and deacons in every parish, and so be governed by such elderships as Christ’s holy discipline doth require.’ ” Bancroft, Survey, &c. c. 31.] ↩
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[T. C. Preface to 2d Reply, fol. 1. 2.] ↩
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1 John iv. 1. ↩
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2 Thess. ii. 11. ↩
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[The 22d art. of Charge against Cartwright in 1590 is, “That from time to time, since his abode in Warwick, by his practice and dealing, he hath nourished a faction, and heartburning of one inhabitant there against another, severing them in his own and his followers’ speeches, by the names of The godly, or Brethren favouring sincerity, and The profane.” Fuller, C. H. b. ix. p. 200.] ↩
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[For example: a copy of the Admonition to the Parliament, in the library of Christ Church, Oxford, has the following lines in MS. in the blank leaf at the beginning:To Mrs. Catesbie my very frende. Read and peruse this lytle booke with prayer to the Lorde That all may yelde that therein looke to truthe with one accorde. Whiche thoughe our troubles it hathe wrought it shall prevayle at laste, And utterly confounde God’s foes with his confoundinge blaste. As Pope hath falne, so muste all popes and popelings every one, So muste his lawes whereby he rulde, and God’s worde stand alone. Whiche is the scepter of the might of Chryste our Lorde and Kynge, To whiche we must subject of right ourselves, and everye thinge.Yors in the Lorde, Io. Feilde.Field is mentioned by Archb. Bancroft (Survey, &c. p. 42) as one of the first planners of the Admonition. He was imprisoned the year it came out, (1572,) according to Strype, (Ann. II. i. 275,) for presenting a copy of it to the parliament. Bishop Sandys complained that when Field was in Newgate the people resorted to him “as in popery they were wont to run on pilgrimage.” (Strype, Parker, II. 268.) He was a leader of the secret Puritan synod in 1580: and is constantly mentioned as one of the most busy and important among them.See also Clarendon’s Hist. of the Reb. I. 177, Oxford, 1819.] ↩
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2 Tim. iii. 6. ↩
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1 John iv. 6. ↩
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1 Cor. i. 27. ↩
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Acts xxvi. 24. Sap. v. 4. “We fools thought his life madness.” Merc. Tris. ad Æsculap. [lib. xv. fol. 43.] Οἱ ἐν γνώσει ὄντες οὔτε τοι̑ς πολλοι̑ς ἀρέσκουσι, οὔτε οἱ πολλοὶ αὐτοι̑ς· μεμηνέναι δὲ δοκου̑σι, καὶ γέλωτα ὀϕλισκάνουσι. Vide Lactant. de Justit. lib. v. cap. 16. ↩
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[This was written before either of the executions which took place in Queen Elizabeth’s reign for disturbances on puritanical grounds. For Hooker’s book was sent to Lord Burghley, March 13, 1592, (Strype, Whitg. III. 300,) Barrow and Greenwood were condemned, March 23, (ibid. II. 186,) Penry in May (ib. 176). Udall who had been convicted was pardoned, at Whitgift’s intercession, June 1592, (ib. 102.)] ↩
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Aug. Ep. 50. [al. 185, § 9. t. II. 646/7. “Veri martyres illi sunt, de quibus Dominus ait, Beati qui persecutionem patiuntur propter justitiam. Non ergo qui propter iniquitatem, et propter Christianæ unitatis impiam divisionem, sed qui propter justitiam persecutionem patiuntur, hi martyres veri sunt. Nam et Agar passa est persecutionem a Sara, et illa erat sancta quæ faciebat, illa iniqua quæ patiebatur. Et ipse Dominus cum latronibus crucifixus est: sed quos passio jungebat, causa separabat.”] ↩
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[Ibid. § 11. “Si Ecclesia vera ipsa est, quæ persecutionem patitur, non quæ facit; quærant ab Apostolo, quam Ecclesiam significabat Sara, quando persecutionem faciebat ancillæ. Liberam quippe matrem nostram, cœlestem Jerusalem, id est veram Dei Ecclesiam, in illa muliere dicit fuisse figuratam, quæ affligebat ancillam. Si autem melius discutiamus, magis illa persequebatur Saram superbiendo, quam illam Sara coercendo.”] ↩