also we must maintain peace such as they are capable of a mixt kinde of peace temper'd with that which they call nor lis but urgiun a friendly and loving strife and contention that they may be thorough-lovely and capable of entire and thorough peace As for the first kinde of Peace with good and Godly men it may be easily preserved and maintained because there is the same best ground of Love and from hence a mutual affection and reciprocal compliance and sweet harmony of souls and spirits intimately maintained on both sides whether the parties so agreeing be otherwise personally known or unknown unto us near unto us or further off from us Yet peace peace to him that is afar off and to him that is near Esa 57.19 as in a musical instrument the greater and less strings though far off one from the other yet have an harmonical agreement and are consonant one with the other whether in Diapason or Disdiapason the distance hinders not the agreement And the reason is Quae conveniunt in uno tertio inter se quoque conveniunt They which agree in one third agree also among themselves Now the God of Love and Peace is the God of all the world and therefore the people of God being every where dispersed in every Nation all the world over agreeing in God and working all their works in God agree also among themselves And this is that peace which all good men desire to advance with all men O that the Lord would enlarge all our hearts to the enterrainment of so large so general so necessary so truly a Christian Peace 2. Who the Parties are who are at difference THe parties at disterence have some things common among themselves And it is a sad thing to name it They are both by profession Ministers of the Gospel of Peace whose common Office it is to be Ambassadors of Peace These are the Parties at difference The Apostle describes them according to their common Function That they are Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 Howbeit though the parties at difference have one common Name and Office and are both called Ministers of the Gospel of Peace and Stewards of the Divine mysteries yet are they distinguished one from another in place and dignity And so there are three degrees of Ministers Bishops Presbyters and Deacons It is not my business or principal intention to decide the Questions whether a Bishop and a Presbyter be one and the same or whether a Bishop a Presbyter and a Deacon be distinct Orders and Degrees or whether a Bishop be of Divine Ordination or onely Ecclesiastical Constitution These and other Questions emergent have been judiciously handled by divers Learned men of the Church of England as Doctor Field Mr. Hooker Hadrian Saravia and others howbeit I shall not wholly decline the Controversies as I meet with them but shew my judgement and the ground of it Thus much we may generally observe that although every one of these Names importeth a proper and distinct Function yet is every one of them equivocally taken in Scripture as the name Bishop Acts 20.28 Presbyter 1 Pet. 5.1 Deacon 2 Cor. 3.6 besides other places I shall speak of them as they import their proper and distinct Function As to the first of these the Bishops The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatus Episcopacy or Bishoprick is an Office which imports inspection and oversight of others An Office of great care and labor pains and industry He who desires it desires a good work 1 Tim. 3.1 This Office of Episcopacy or Inspection proceeds from proficiency and growth according to the increase of God in the obedient man as I shall shew more anon The Bishops Office is the same with the Apostles and is distinctly so named as one and the same with the Apostleship Acts 1.20 Let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprick And he who desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick c. Nor is there any doubt but the Office under that name is by Apostolical tradition being so universal in all Churches where the Gospel was preached which therefore must be of Divine Institution unless we should think that the Apostles delivered any thing to the Church without Divine Authority And because there may be greater degrees of proficiency and growth according to the increase of God As also because there may be need even to the Overseers themselves of one or more who may oversee them qui custodiat ipsos Custodes as David though a Prophet yet had he his Seer besides the Bishops themselves there have been Archbishops and Overseers of the Bishops themselves Such degrees of Proficiency and Orders there were or at least the ground of them among the Apostles themselves So St. Paul saith he was not behinde the very chiefest Apostles 2 Cor. 11.5 such therefore there were And these were Pillars to support the Church Gal. 1. And of how great extent St. Peters Diocese was I know not but St. Pauls was as Oecumunical and universal as large as the Church it self For so he tells us That the care of all the Churches came upon him daily 2 Cor. 11.28 Nor is the like testimony to confirm St. Peters universal Archiepiscopacy as this is And therefore if St. Peter were an Archbishop and Primate of the Church St. Paul was an Archbishop and Primate of all the Churches and the exercise of that Function proves him to be an Archbishop for since Timothy and Titus must be Bishops who ordained Elders surely St. Paul must be an Archbishop who ordained Timothy and Titus Bishops Next to the Bishops are the Presbyters in order and degree though according to the time of institution and ordination the Deacons were made before them as appears Acts 6. compared with Acts 14.23 Presbyter is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies old or an old man yea honorable in regard of old age which is or ought to be grave and venerable and experienced in many things whence persons so qualified are honorable Ezra 6.8 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter hath his name which may be Englished Elder We may describe such an one according to his Office a Minister of the Church who teacheth the Word of God and administreth the Sacraments according to Acts 14.23 1 Tim. 5.17.19 Titus 1.5 James 5.14 A Presbyter considered according to his proper degree and rank is inferior to a Bishop because a Bishop is President and Overseer of the Presbyters For although every Bishop be a Presbyter yet every Presbyter is not a Bishop Thus every Bishop is a Minister as hath been before shewn but every Minister is not a Bishop which he observed not who therefore proves that Timothy was no Bishop because St. Paul calls him a Minister 1 Tim. 4.6 There is yet a third Ministry which hath properly that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconship and indeed there is little left of this Office
sins but a rebuking of our brother otherwise all this pretence of love is indeed no other then hatred according to the Lords own reasoning Levit. 19. Yea among those who seem to hold the bond of perfectnes more inviolably how remissly and negligently is peace maintained A cross word a little disrespect some small detriment and loss it ravels all that love and peace which had long time been knitting together But an Opinion that like Samsons foxes it sets all on fire and scatters them like Babel And a little breach maâ—es a perpetual rupture and division Solomon tells us that the beginning of strife is as the letting forth of waters Pro. 17.14 but he saith not what the end will be Whereas indeed the people of God who are firmely bound in the bond of perfectness are like the more subtil and purer creatures like the more spiritual natures as when the Sun-beames are divided they immediately unite themselves together again so doth the air and water saith the wise man much more do the saints of God who are of a spiritual and heavenly nature if there fall out any unhappy division among them they unite themselves presently together again in the perfect bond And this people of God invite all men to partake with them and to be joyned with them in the same bond as St. Joâ—â— in the name of them all saith That which we have seen and heard declare we unto you that you also may have fellowship with us And truely our fellowship is with the Father and with his Son Jesus Christ 1 John 1.3 But such is the bewitching of unrighteousness saith Solomon and such a jealousie upon every motion made that way though the most excellent way that it is very hardly entertained by any unless they know well the person whence it comes and that he is of their own side Howbeit in other matters men are not so partial and curious As were you in danger of wrack at sea or your house were on fire which God forbid and some one came out of good will to help you would you refuse his help unless you knew of what Religion he were Or suppose some person of great quality were dangerously sick and the Colledge of Physitians were advised withal would a soveraign remedy be rejected because offered by the hand of a plain simple man unless you knew of whose Church he were and what his judgement was concerning predestination election and reprobation Certainly that very tender of love in your distress might prove him a good man at least to you what ever his Religion were 't is possible a man may be a very good Christian yet of none of the visible Religions in the world Nor are you wont to neglect a good commodity at a small price though profered by a Jew or a Mahumetan Now are there not many at this day who concerning faith have suffered shipwrack making a naked belief all their Religion whence it comes to pass that iniquity burns like a fire Isaiah 9. Yea do not many instead of the fear and love of God and keeping his commandments continue doting or rather sick or mad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about questions and contentions about words whereof cometh envy strife railings or blasphemies evil surmises or suspicions perverse disputings of men of corrupt mindes and destitute of the truth supposing that gain is godliness And although the precious truths of God be manifestly revealed unto them yet do they utterly refuse to be holpen except by some of their own party I thought it therefore most safe for my self and more conducing unto these mens information to appear to them under a disguise that I might deceive them into a better minde But since His Majesty in His most moderate Declaration hath now condescended so low as may consist with His Authority and Prerogative and used all real inducements unto peace and unity what farther means is left for the restoring of this Church and Kingdom disjoynted yea broken and scattered like the dry bones which Ezekiel saw Ezek. 37. what means is left for the bringing them to life again but the indeavors of wise pious and moderate men their examples counsels and prayers By such moderate men the Kingdom stands and the Church also And what means did the Lord command Ezekiel to use but prophesying to the dry bones and prophesying to the windes for a breath upon them There is some hope therefore of restauration left since the Lord commands Ezekiel to prophesie to the dry bones and say unto them Hear the word of the Lord. O that the wise pious and moderate men according to the strength of God in them that 's Ezekiel would drop their word upon these dry bones O that they would pray to the father of spirits that he would vouchsafe them the spirit of life and the spirit of moderation that every bone may know its place and come unto its bone that there may be a mutual yielding according to the due measure of every part that so all may become one body as the elements cannot become one body while their qualities are in their intense but in their remiss degrees and tempered one by other Untill this be done what anguish what dolour and pain disquiets and torments the whole body But when every one knowes his place and moves in it as he ought with delight what a change will then follow What less then even life from the dead Then shall the whole Church rise up tanquam acies ordinata as an army with banners Cant. 1.4.6.4 and the great banner over all shall be love Then shall judgement righteousness and peace be set up in the earth judgement shall run down like water and righteousness like a mighty stream and abundance of peace so long as the moon endureth Then shall there be no more strife who should be the greatest or who should rule others but all shall yield unto the Lord his Kingdome in righteousness peace and joy in the holy ghost O that this were come to pass in every one of our souls ΕΙΡΗÎΙΚΟΠOr A Treatise of PEACE BETWEEN The two visible divided PARTIES WHen a Scare-fire is once broken forth and spreads it self wastes and devours and endangers all the Neighbor-hood it is not then due time to enquire how it began or who kindled it but it concerns every one then to put to his hand and help to quench it Nor will I now enquire how our fire of dissention was kindled among us or who was the Bontefeu and Author of our Combustions For beside that such inquisition would be unseasonable should we stir the Embers wherein the Coals of burning Zeal lie glowing there might be danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of provoking and blowing up the like flames of contention Onely thus much we may say in general with the Wise Solomon that onely from pride comes contention And scornful proud men burn up the City but wise men turn away wrath as the LXX turn Proverbs
that are true honest just pure lovely of good report c. Phil. 4.8 9. seek peace with them and with an holy Spagirik purge out whatever is corrupt among them Alas both they and we are as a company of men faln into a deep pit and we quarrel one with other in the dark like the Andabata who fought with their eyes shut How much more safe is it that we all endeavour to get out of the pit of corruption and become guides to others of so doing We have heard some principal differences between the parties But 4. How fell these parties out THere are different reports and it is but reasonable that we hear both The Episcopal man tells us that the faction of Aerius observing how many Ecclesiastical Dignities were wisely conferred and worthily bestowed on persons pious and learned they envied the flourishing estate of the Church under Episcopal Government and being ambitious of those honours whereof they were conscious to themselves they were most unworthy and despairing that ever they should pass thorow the Temple of Vertue into that of Honour they resolved Flectere cum nequeant superes Acherenta movere And therefore for the satisfaction of their envy and ambition by their pretence of piety and zeal for the truth that is their own chosen tenents and feigned fear of Popery they stole into an interest much stronger then their own whereby they thought they might command all the world Under the fore-mentioned pretences they engaged the mutable populacy already weary and surfeting of a long peace unto their party by whose help what could they not do Some would change the Civil Government others the Ecclesiastical And all presumed that the sword could effect all this And therefore the yong men must be cursed into the war and the Pulpits must sound with Curse yee Merez c. And they did it bitterly Yea Merez hath been cursed on both sides and the yong men terrified out of doors conscientiously to kill and slay and the most have been thought to go forth in their simplicity O how many thousands have been slain in this and the neighbour Nations And many of those who returned with broken Legs and Arms and elswhere wounded in their bodies are dead in Hospitals cursing those who cursed them out Then the lean kine came forth and eat up the fat ones men of decayed and desperate fortunes repaired their estates with the ruines of those who were peaceable in the land Then was a man made an offender for a word and a snare was laid for him who reproved in the gate and the just was turned aside for a thing of nought And have we not known notorious whore-masters reeling drunkards profane swearers and cursers abominable lyars incarnate envy hatred malice and all uncharitableness have we not known those and a thousand such masked under the visor of the godly party For the cover of all this wickedness was that damnable art of seeming Hypocrisy Hypocrisy that might be felt it was so palpable The Episcopal man will draw a vail over all the rest which might be added Let us hear the Presbyter He layes all the blame upon the Episcopal clergy and tells us that their ambition and tyranny hath ruin'd all That this begun to work in the time of St. John who notes both in Dioirephes then Bishop before Aerius the Presbyter appeared in the Church that Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 John 9 10. Diotrephes was notable for his ambition He might no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have had the place of a Primate It 's necessary in every convention of men that there be one chief and first and others after him But Diotrephes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loved priority and primacy St. John blames his ill affection At all feasts and all meetings of men there are places of superiority nor doth our Lord disallow it where he saith lest a more honorable man come c. Our Saviour blames ambition in them who love the upper most rooms at feasts and the chief seates in the Synagogues Nor doth he disapprove salutations Math. 5.47 but chap. 23.7 He reproves the Rabbies affectation who loved greetings in the markets and to be called of men Rabbi Rabbi Nor was this ambition of Diotrephes discovered in some one act or other but it was habitual in him the Apostle saith nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes continuance in that affectation and ambition And yet the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes to his habitual ambition he was notriously loving high place and primacy And have there not been such Diotrephes among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have loved to be lording it over their brethren yea above their superiors what a shameful ambition was that when one Primate sate in the others lap our English Story records it How much greater ambition to advance himself above the King who is supream saith St. Peter Let his pretended Successor note that Ego Rex meus I and my King The Kings heart though he be supream must not be lifted up above his brethren And should the Priests heart be lifted up above his brethren yea above his Soveraâ—gn Does this proceed from knowledge that puffs up 1 Cor. 8. or indeed rather from want of knowledge A little knowledge puffs up but a great deal makes men lowly A few Pease or Beans make a great noise in an empty bladder blown up but a full sack makes none at all An empty Hogshead sounds more than a full Butt Or does this ambition arise from power Surgit animus cum potentia The minde commonly exalts it self with power And then most what abuseth that power to oppression and tyranny over others under them So that it is not safe to entrust so much power in one mans hand It hath been observed that they who have power in their own hand unless they be awed by the Omnipotent God are seldom just according to Mich 2.1 They practise iniquity c. because it is in the power of their hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men most of all do injury when they have power Therefore Diotrephes the Primate was a Tyrant domineered over and was in urious to the flock of Christ He cast the brethren out of the Church 3 John v. 10. And what have our Bishops done less which is quite contrary to our Saviors precept It is the speech of our Lord and the Bishop of our souls to his Apostles Math. 20.25 The Rulers of the Gentiles exercise dominion over them and the great ones exercise authority over them but it shall not be so among you The Episcopal man answers the Presbyter and tells him That some of his party framed a false Translation and he takes advantage of it for his cause For had the Lord given his Apostles power it was then lawful no doubt to have power And if they had power and authority might not they exercise it Otherwise to what end
had they it if they might not use it Quid mihi divitiae and so why have I power si non conceditur uti if I may not use it And if the Rulers of the Gentiles might use their power why might not the Rulers of the Church use that power also which the Lord hath given them But the words are not well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies word for word to lord it to domineer to be imperious and that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to abuse authority according to the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition Thus did the Rulers of the Gentiles and their great ones but it must not be so among Christs Apostles nor the Bishops their Successors they must not domineer they must not abuse their power over Gods heritage 2 Cor. 1.24 the Apostle having testified his authority and coercive power he limits it of himself Not saith he that we have dominion over your faith but are helpers of your joy for by faith ye have stood We take notice hence and let the Presbyters observe it Diotrephes was a Bishop in the Apostles time and St. John was an Archbishop who threatned Diotrephes an Ecclesiastical Censure for his tyrannical abuse of his authority Nor do men of Episcopal perswasion go about wholly to excuse the Hierarchy from all blame Howbeit they are not of Hams race that they should discover their fathers nakedness Onely thus much they acknowledge That great men have great faults nor ought we to marvel at the matter saith Solomon Eccles 5.8 But among those faults certainly this was not the least That whether through indulgence or connivance or down-right negligence they suffered a foreign government to grow up under them even to the extirpation of themselves and with them of the Kingly Power which protected them A most grievous lamentable and deplorable ruine At neutratamen authoritas pessundata simul potest semeluno nisu restaurari Etiam licita post abusum potestas haud potest facile redintegrari Pientissimus ac prudentissimus Rex regimini suo rectam init viam subditos bonis moribus atque homine Christiano dignis instrnit monita de regno Dei praestruit regno suo atque adeo authomitate Dei in aniâ—â—is hominum authoâ— it atem confirmat suam Et sic justitia stabilit sollum suum An non hoc firmissinaum Ecclesiasticae Hierarchiae fulumentum An non hoc ipsi maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An alias unquam populo persuadebiturjus esse divinum â—piscopatus Reverendi Patres Ecclesiae siliorum suorum querelas audire ne dediguentur Severius olim justo atque haud paterne actum ubi aures amputatae illis qui Episcopis obedire detrectarunt Quamvis eniâ—â— illi hac contumelia dignissimi at hi certâ— indigni qui facerent tamen Fest is etiam diebus utut precibus communibus interfuerint suae cuique vocationi per Apparitores haud licitum vacare cum tamen sox diebus hebdomatim Dominus laborâ—e jusserit Curias Ecclesiasticas aliquoties reculis nullius momenti turbari Levibus eas alicubi personis non Dei timentibus administrari unde Officiales ab officiendâ— non ab officie fortiri nomen In rebus Ecclesiasticis dijudicandis idoneos esse magis Episcopo Presbyteros eosque pro veteri more quam laitos ut factum aliquando perperam Assessores Excommunicationum fulmina pro causis nihil saepius emitti cum tamen haud vacet exignis rebus adesse Jovi nec de minimis curet lex Caeremonias corticeâ— religionis curari magis quam medullam ejus pietatem morumque probitatem Genuflexiones ad mensam sacram sine Canore omnino fieri Nimirum his induci facillime opinionem scandalosissimam ac periculosissimam transubstantiationis atque adeo persecutionem qualis olim temporibus Marianis Imo horrendum illud nuperum civile bellum utut etiam aliae causae procrearint potissema tamen ea fuisse creditur quod religiosuli non dico quam religiose quam licite quam pie turbas ideo moverint ne res eo in loco essent quo dudum fuerant Superpellicum caetera ornamenta Ecclesiae ac caeremonias haud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac vehementer urgenda verum illa seusini rectius ac peditentim inducenda Siquidem licet illa longa sint antiquitate veneranda novae tamen hominum generation nova plane atque noviter inventa existimantur ideo quod aliquandiu desuetudino interciderint iique rebus jam novis studere videntur qui laudabiles tantum Ecclesiae mores conantur antiques instaurare Caeremonias Ecclesiae passim exercere nullam tamen expositionem extare nullum Rationale divinorum quo rerum in Ecclesia it a vel secus gestarum ratio reddatur Desinam jam tandem plurium Prodiit libellus ante pauoos dies cui pro titulo est Non-conformista de precibus communibus caeremoniis in quo si qua vel Topica vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Leitugriam Anglicanam omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corraduntur Totus totus ille libellus ect recocta crambe Optabile tamen est uti reverendi Patres illa quae vere sunt offendicula e medio mature tollant omnemque scrupulum si fieri possit examinant ex aninâ—is dubitantium Nimirum utut in illo libello haud pauca sint quae vel ex ignorantia vel e partium studio profecta quae contrâ—â—ilitant argumenta tamen haud dubie nonnulla sunt qua solidam responsionem postulant Quale illud est in sepeliendi formula Ubi cadaver forte nebulonis improbi humo committitur firma certaque spe resurrectionis ad vitam aeternam Quam nemo quisquam sanus concipit At Presbyter it a dieat opertet Hoc atque alia certe quandiu prostant omnium oculis nec iisdem satis aperte fiat omnino vera esse salâ—em rudibus illiteratis atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbuntur Unde suspiciones ac susurri odia mutua invidiae animositates atque aemulationes quid mali non inde oborietur Neque par est ut ista sola prudentissimi pretissimique Regis urgeantur authoritate alias plurimum valitura siquidem in rebus ad religionem intime spectantibus ubi cum Deo ummediate agitur necesse est uti mandata sua veritate ratione insitoque suo pondere convincant animos hominum Caeteroqui humana sola authoritate mixa suffulta dempta authoritate illa quid enina ni demere possit pro suo Reâ— arbitrio â—sires exigat sua levitate spreta contempta evanescent But while the Episcopal man acknowledgeth some miscarriages by some persons under the Government of Bishops he enquires Were there none committed by the Presbyterians in that very time when they were Probationers for their New Government and when Policy might have enclined them to more plausible and gentle demeanour whereby they might have won
ante conquiescant quam ipsi rerum potiantur Irrisores turbulenti factiosi disputaces ingrati arrogantes supra quam dici aut credi potest hostes Catholicorum juratissimi quique non tantum ipsi nihil conferunt ad repellendam imminentem Christianorum cervicibus Turcarum vim sed etiam motis intestinis dissidiis bellisque impediuâ—t alios Reges id conantes quin opes viresque ipsorum à communi hoste aversas in mutuam Christianoâ—um perniciem concitant Atque hoc ipsis est reformare Ecclesiam I shall leave this upon your spirits sadly to be thought upon and speak a word unto my Brethren of Episcopal perswasion I know many of you beloved Brethren and I believe here are far many more in this and our neighbor Nation of Ireland eminent in wisdom and piety men of profound learning sober grave just prudent c. who have been refined and purified in the furnace of humiliation and are come forth as vessels of honor fit for their Masters use These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons who hae far transcended the envy of their persecuters And having been turned into strange Countreys have declar'd evidently what difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one unlearned and learned Unto these I say onely Macti estote proceed and shine forth as lights of the Church To you I speak who have been Sufferers also but if report not onely of your enemies but even of your friends also wrong you not some of you have not improved your sufferings to the advantage of your own souls or the Church of God so that you cannot truly and experimentally say It is good for us that we have been afflicted Are not many of you returned the very same men you were onely worse as being more heightned with pride more embittered with envy more enflamed with wrath more enlarged with desire of revenge Atqui cum peccata carnalia plus habeant infamiae spiritualia plus de natura peccati quod sanctus Gregorius ait Ut fama vestrae parcam Latine vos pacciis alloquar Aiunt è vobis esse at spero eos admodum paucos esse qui ventri nimium indulgent mutuo se poculis provecant invitant se plusculum c. An non hoc idem ipsum vitium est quod pientissimus Rex haud feret in eajulo haud feret in tressi agasone Anidem ipsum tulerit in Ministro Dei An non etiam vos illi feciales qui contra haec flagitia moresque vitioses prudentissimi Regis inimicitias indicitis Qua fronte utcunque caperata inhibetis illud quod vita licentiori comprobatis Pudet haec opprobria vobis Et dici potuisse non potuisse refelli Are ye they who are come out of that great tribulation Rev. 7.14 should not then your garments be made white in the blood of the Lamb Should not you be planted in the likeness of his death and so be made also like unto him in his pure innocent and spotless life and resurrection So should you be fit to say in way of thankfulness with that Heavenly Quire Blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God for ever and ever Amen This is an heaventy Doxology when the heavenly life speaks it Otherwise an unholy debaucht and vicious life is the greatest ingratitude especially in a Priest For what honor what glory can be to God what profit is it unto you or to the Church of God that holy hands have been laid upon you and that you be made Priests if by a sinful life you dishonor â—od and that holy function and render your selves unfit for the discharge of it Flatter not your selves not please your selves in that honorable name of Priests and that thereby you have power to binde and loose so that whose sins ye remit they are remitted unto them and whose sins ye retain they are retained Do you consider what that worthy name imports Is not a Priest such an one as is growen up unto the old age of Christ Ephes 4. And dare you in your nonage while yet you are subject to the sins incident unto the spiritual child-hood and before you are so strong as to overcome the evil one dare you assume to your selves the power of binding and loosing even while you your selves are bound with the chaines of your own sins Can you think that such great works as are binding and loosing are annexed to your persons or to the due qualifications of the Priesthood and such as ought to be in you There is no doubt but as the Priest under the law had skill to put difference between holy and unholy and clean and unclean which he could not do if he drank wine or strong drink before he went into the Tabernacle of the congregation Lev. 10. so neither can the Gospel Priest discern between holy and unholy righteousness and unrighteousness pure and unpure so as to bind or loose if he be drunk with wine wherein is excess or drunk and not with wine Esay 29.9 as with the spirit of opinion O my beloved brethren the Gospel Priest must well understand the nature of sin and corruption and temptation unto sin and the devices of Satan and meanes and ways how to escape them He is the spiritual man who judgeth all things 1 Cor. 2.15 Who knowes the mind of the Lord Rom. 11.34 Who hath the mind of Christ 1 Cor. 2. ult Such a Priest is able and fit to binde and loose as having received the spirit of God and been endued with power from above Otherwise its great boldness and presumption for any man to assume such power unto himself And what my Brethren emboldens you here unto Because you say you are made Priests And therefore you presume to take the Apostles authority for your patern to whom the Lord Jesus said Those sins ye remit they are remitted unto them and whose sins ye retain they are retained John 20.23 O when shall we deal sincerely and impartially with the holy Scriptures How often do men cite the divine testimonies as the devil alledged part of Psalm 91.11 12. to our Saviour Math. 4.6 Where he leaves out what was most necessary to be understood And in this case of great moment men do the very same For where our Lord saith whose sins ye remit they are remitted c. he premiseth those words Receive the Holy Chost And then immediately follow chose other whose sins ye remit they are remitted unto them and whose sins ye retain they are retained They therefore who have received the Holy Spirit of God are the fit men for the discharge of the Gospel-Priesthood Wherefore my Brethren boast not of your power but rather pray unto the Lord for his Holy Spirit whereby you may be impowered For our Heavenly Father will not fail to give his Holy Spirit unto those his children who ask him Luke 11.13 and are obedient