persons countries or Churches It is hard to discerne the Star of Prophecy so over any one man or place or time as that was over the house where Christ was in Bethlehem Hence many meteors falling Stars and fatuous fires are frequently discovered in the writings of fancifull and factious men as if all they did or desired or approved were evidently foretold and commended in the Revelation In whose Visions one sees this Princess another sees that learned man a third that State or Kingdome a fourth that Commander and Conqueror c. according as men list to fancy themselves or flatter others whose sparks are far extinct and their glory presently vanisheth as no way proportionable to that fixed light and ample glory which the spirit of prophecy holds forth chiefly to the Christian world in opposition to Heathens Jews or Antichrists After the way of these Prophetick fancies and passionate methods of some mens misinterpreting and misapplying Prophecies great Religion we see hath been placed by small mindes in pulling down and extirpating the ancient order and government of Episcopacy which was in all Churches as here in England from the first plantation of Christianity Also in setting up the supremacy of an headlesse Eldership and Presbytery or in dashing both of them into sheards and small pieces by the little stone of Independency How doe some glory in their dividing and destroying the ancient goodly frames of Churches that they may new modell them to their popular way of calling chusing and ordaining of Ministers Many boast much in their forsaking the calling and communion of all former Ministers and religious assemblies in their despising and demolishing the very places of publique meeting to serve God which not conscience of any divine particular precept but common reason and civility have presented Christian Religion withall for its honour and its professors conveniency Some here with us in England a place whose Genius much disposeth people to prophecies novelties and varieties are as Pygmalion with his Image so inamoured with their Corpusculo's the little new bodies of their gathered Churches that they deny any Nationall Church in any larger associatings of Christians by harmonies of confession and peaceable subordinations yea and many will allow no Catholick Church nor any religious sense to that article of our Creed denying any true Church at all to be now in the world Some place all Church power in paucities in parities in popular levellings and Independencies others contemn all those broken bodies as schismaticall slips having nothing in them of that goodly beauty stature strength and integrity to which the Church of Christ was wont to grow and wherein it flourished and continued conspicuous so many hundred of years before these novelties were broached or brewed either in England or any other countrey The height of some mens Religion and Reformation is to have neither Bishops nor Ministers of the ancient authority succession and ordination Others refuse these also of the new Presbyterian stamp which is not much older here in England than the figure and superscription of the last coin A third will have no Minister but such as the common people shall try chuse consecrate and judge Some will have no Minister at all by office or divine mission others will have any man a Minister or Prophet that lists to make or call himself one In like manner some will allow Baptism to no Infants others to none but such whose parents they judge to be Saints a third baptize the children of all that professe they beleive the truth of the Gospell a fourth sort deny the use of any water Baptism at all By a Catabaptisticall boldnesse or blindenesse magisterially contradicting and sophistically disputing against the expresse letter of the Scripture against the command of Jesus Christ against the practise of all the Apostles and against the custom of all Christian Churches Pretending as a rare and warm invention that the Baptisme of fire and of the Spirit which they now at last hold forth will both supply and explode that colder ceremony of sprinkling or dipping in water It is strange these Rabbies and Masters in Israel should be so silly as not to know that long before their brain brought forth any such blasphemous brood against baptizing by water all judicious Christians ever esteemed baptism by water to be an extern sign and meanes by which the wisedome of Christ thought fit to administer to his Church on earth not onely that distinctive mark of being his Disciples but also the representation of his bloud shed for their redemption and the obsignation of that Baptismall grace which his Spirit confers on those that are his by the cleansing of the conscience and renewing of the inward man 1 Pet. 3.21 Christians must not after the short and more compendious methods of their fancies therefore neglect the sign or ceremony because they presume of the thing signified but rather with humble obedience doe the duty and use the meanes divinely instituted that they may obtain the grace offered On the same grounds all outward Ministrations among Christians may be despised and abolished by those that pretend to the Spirits inward efficacy which is never in any man that doth not obey the Gospell in its outward mandates as well as the Spirit in its inward motions Proud idle and ignorant fancies are dayly finding shorter wayes to heaven than the wisdome of Christ hath laid out to his Church in following of which no good Christian can judge that there is either piety peace or safety Some boast much of their popular and plausible gifts for knowledge utterance prayer c. others slight all but inward grace and the Spirits dwelling in them Some dote much upon their select fraternities and covenanting congregations others are onely for private illuminations solitary seekings sublime raptures and higher assurances Some admire themselves in their tedious strictnesses and severer rigors by which they gird up the loins of their Religion so strait that it can hardly take civill breath or the air of common courtesie others joy as much in the Liberty they fancy themselves to have attained both of opinions and actions Some make every thing a sin and errour which they like not others count nothing a sin to which they have an impulse and are free as they call it Some tolerate all wayes of Religion in all men till it comes to be private Atheisme and publique confusion others crack all strings which will not be wound up to their pitch damning and destroying all that are not of their particular mode and heresie though never so novel and differing not onely from the Catholick practise of the primitive Churches but also from the expresse rule of the Scriptures Whom would not these monsters of novelties varieties and contradictions among Christians in their Religion as it is Christian and reformed too even amaze and greatly astonish ready to scare all men from any thing that wee in England call Religion Reformation Church or Conscience
whose soundness of minde and uncorruptedness of maners yet remaining hath hitherto preserved this backsliding and unsavory age from utter rottenness and putrefaction Possibly your mediation may so far prevail among all estates of men as to allay those asperities abate those animosities remove those prejudices satisfie those jealousies under which the Ministers and Ministry of this Church do now lie in many mens mindes and it may be in some of theirs who are become men of power and renown Humble Monition to those in Power In sublimitate positis tam descensus quà m ascensus perpendendus Nec minus est quod terreat quam quod placeat Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Whose eminency I hope will not be offended if I humbly put them in minde That their glory and greatness is not more evident to others who are prone to measure their hopes and fears by the beams or shadows which they cast upon them than most of all to be seriously considered by themselves since from those ruines on which they are raised and from that height to which they are exalted they may easily look down and learn in how slippery a station and how tottering a posture all humane glory and excellency doth consist That the triumphs of such poor mortals carry their own deaths after them as well as other mens before them that as bubbles they have the same principles of frailty in them by which others have suddenly disappeared who lately swelled as big and swam as high above the waters as these now do All religious experience tells the most subtile and elated spirits the profoundest projectors and the most potent actors That they can have but a short time here may have a sudden change or period and must give a severe account of all actions they do and all advantages they enjoy in this present world Of all which they shall carry no more comfort with them than they have made conscience to do the work of God according to his will revealed to mankinde in the sure and sacred Oracles of his written Word Zach. 11. It is manifest That some men have been a staff of Bonds in Gods left hand to punish the sins or exercise the Graces of many in these three Nations whether they shall be a staff of Beauty in his right hand for the support of Piety Peace Order and true Religion the event will best shew They have acted many things as Men with great policy and power it is now expected they should act as truly Reformed and wisely Reforming Christians with Piety and Charity if at least that may be hoped in the time of the Gospel which was denied to Davids zeal under the Law That such as have * 1 Chro. 22.8 Thou shalt not build an House to my Name because thou hast shed much blood upon the Earth in my sight shed much blood in Civil Wars should be instrumental to build the House of God Peradventure they maybe means if not to repair its great decayes yet to hinder it from that total ruine and utter vastation which by many and bad men are threatned but we hope by more and better men with Gods help will be prevented And truly if I knew how I might most acceptably make my Address and fairly plead my excuse with men in place and power if I understood what might most merit to Apologize before all great good and ingenuous men for the boldness of now publishing this Apology I would in the most soft words and comely terms bespeak their favor and deprecate their offence for so it becomes Candidates and Petitioners But my integrity is beyond all oratory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de Reg. The design of this Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocat Synes and my plainness beyond all artifice or study I having no design but onely this which I take to be as pious and just so not altogether misbeseeming the station wherein God hath set me That from the Country obscurity wherein I am not wholly buried I may crave leave to use honest Christian Liberty in this one thing which relates not so much to my Person as to my Profession and Function And in this to appear in publick not as a Counseller or Dictator or Threatner but as an humble Client and Suter among those many which always attend those who have power to save or to destroy to do good or evil Nor in this am I pragmatically suggesting what I might foolishly imagine fittest to be done in State affairs from which as from Pitch and Birdlime I am most willingly a stranger but onely propounding in all humble and due respect what is by many men much wiser and worthier than my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ad Arcad. Imper conceived as most necessary for this particular Church of God in England And wherein the fears of very many Excellent Christians are so urgent upon them that it were better to offend by speaking in love than by silence to act the part both of an Enemy and a Coward Yet in this freedom I would not willingly offend any that really are or esteem themselves my Betters and Superiors so as to exasperate them by any rash or rude expressions I earnestly deprecate all such failings in my self and such suspitions in others This restraint and caution I have not so much out of fear of men yet do I fear men as far as fear is due but rather out of that fear of God which is the beginning of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. and that reverence I ow to my self and my Profession as a Christian and a Minister whom nothing less becomes than the badge and livery of Passion or the jaundice of Cholerick Diffusions evident in the face of their writings I love not if they were safe affectations of Language which power may interpret Seditious Turbulent or Treasonable I have learned to be patient under hard things thankful for moderate hopeful for better Nor do I disdain to beseech mans favor whose fury God can restrain and turn the remainder of wrath to his praise and his Churches good Let others complain of their Civil Burthens which I feel as well as they Let them agitate secular Interests which never want their vicissitudes crosses and defeats My sense and address in this Apology is chiefly for those things which concern the true Ministry and the Reformed Religion established in England In which not custom and education but judgement and conscience I hope hath confirmed me by Gods grace And for those men especially whose office and duty I think it is by Preaching doing and suffering as Christian Ministers according to the Will of God to vindicate and preserve true Christian Religion and to transmit it as Reformed in an unblemished and unquestionable succession to Posterity 4. Why in way of Apology Your Virtuous Excellencies upon whose favor chiefly I have adventured this Address to the view of the supercilious and more
Hemlock very hurtful or death in the pot being judged by the wisdom of the Church and State here and by the most learned Divines abroad to be within the liberty and compass of those things of Order and Decency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut ordinata acies As an Army with Banners in Rank and File where nothing may be deformed by being disorderly which by that one grand charter 1 Cor. 14.40 are allowed by God to be ordered by the prudence of any particular National Church And in which all Churches in all ages and places have esteemed their several Customs as Laws to them without any breach of Charity or prejudice of Christian Liberty or blemish of the Faith yet never perhaps without the offence of some particular Members in the Churches whose fancies easily finde fault with any things whereof themselves are not Fathers or at least Gossips Humble Christians will thank God for moderate enjoyments nor are they bound to contend for what they think best to the perturbance of the publick Peace Patience is a remedy always near easie and safe nor is it likely that the state of any Church on Earth will ever be so happily compleated as to have nothing in it which may displease any good man Cato optimè sentit sed nocet interdum reipublicae Tacit. or which may not exercise his tollerancy and charity which are generally more commendable and unsuspected virtues than those of zealous activity and publick opposition which commonly draw somewhat upon the dregs of self either as to Passion or Interest Et multis utile bellum Luc. Party or Concernment For who is so mortified that doth not hope to get something of credit profit or honor by adhering to any side or new faction against the former setlings How many learned and godly men are and ever will be till better grounds be produced from Scripture Reason and practise of the Primitive Church unsatisfied with the parity and novelty yet pretended Divine Right of the sole-headless-Presbytery which chalenges to it self as from Christ such a supreme power as is exclusive and destructive of all Episcopacy that is of the constant Presidency of one among other Presbyters so placed by their own choice and consent And no less unsatisfied are thousands of learned and good Christians with that power of Lay Elders for so they are best called for distinction sake and not Ruling Elders lest by that title of Ruling they should fancy and usurp the sole power of rule to themselves which undoubtedly is equally if not eminently due to the Preaching Elders who labor in the Word and Doctrine Touching which point of Lay Elders in the Church I have read two Books written above thirty years since by a very learned godly and impartial Divine Master Chibald of London In the first of which he proved these Lay Elders to have no place office use Mr. Chibalds two Books of Lay Elders power or maintenance assigned them by Scripture nor ever in any Church of Christ which he demonstrates in the second Book which is full of excellent reading as to the Fathers Councils and Histories of the Church In none of which he findes them to have any footing as to office and power upon any Divine Right ever owned in the Church nor can they now have in every little Parish or private Congregation where the Country plainness may afford careful Over-seers for the Poor and Church-wardens but not fit men to match with the Minister and to fit as Rulers to govern their other Neighbors who will hardly believe they have authority from Heaven to rule them unless they see more abilities in them than usually can be found What use may be made of such Elders in the way of Prudence among greater Representations of the Church as in Synods and Councils he leaves to the wisdom of those that have power in such Conventions to call and regulate them But he denies any thing as of Divine Right belonging to them so as to binde every Parish or Congregation to have them which would be ridiculous and most inconvenient Both these Books being seven years since committed to the hands of Master Coleman as then a Licencer were unhappily either smothered and embezzled or carelesly lost to the great detriment of truth in that particular For truly in my best judgement and in other mens of far better to whom I imparted them never any thing was written of that subject more learnedly more uprightly more copiously or more candidly especially considering the Author was one that scrupuled some things of Conformity In like maner how few Christians in any Reformed Church are satisfied with those new and strange Limbs rather than Bodies of Independent Churches which word of bodying into small Corporations is as a novel so a very gross expression and hath something of a Solecism not onely in Religion which owns properly but one Body of Christ Rom. 12.5 We being many are one body in Christ 1 Cor. 12.13 By one Spirit we are all baptized into one Body which is Christs which is his Catholike Church whose communion with Christ the onely Head and one another as Members in several Offices and Operations is by the same Faith the same Scriptures the same Ministry the same Ministrations and as to the main and substance the same Christian Profession But it is also incongruous and absurd in ordinary significancy of Language while by such a singular Bodying they mean a Spiritual Union of those that pretend to be most Spiritual Christians Which names and novel inventions about constituting and compleating Churches in so many fractions parcels and places a part from all others by the means of an explicit Church Covenant as they call it how unscriptural how unconform to the examples of all ancient Churches how impertinent as to Piety how dangerous and destructive to the Truth Union Harmony and Dependance which ought to be among all Christians 1 Cor. 12.25 That there be no schism in the body i. e. In that one Body of Christ the Catholike Church and all Churches to avoid Schism in that one Catholike Body of Christ do they seem to many judicious and gracious Christians who think themselves and all others that profess to be Christians sufficiently added and united to the Church as the Primitive Believers being once baptized were without any more a do yea and declaredly bound by their * Acts 2.42 They that gladly received the word were baptized and the same day there were added to the Church about 3000. souls Baptism and Profession to all Christian conversation charitable communion and holy walking by these Publick Bonds and Sacraments of Religion which they owned and of which they were publickly partakers and professors So that not onely in these but in many other things we see the remedies which some men apply to former seeming distempers do to many men seem worse than the diseases ever were The little finger of grievances scruples
yet is bid to watch and strengthen the things that remain which are ready to die c. 8. Of the Church as called Catholike See learned Dr. Field of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point then Touching the true Church of Christ in regard of outward profession and visible communion to the touch of which part my design thus leads me I purpose not so far to gratifie the endless and needless janglings of any adversaries of this Church of England as to plunge my self or the Reader into the wide and troubled Sea of controversie concerning the Church Considering that many good Christians have been and still are in the true Catholike Church by profession of that true faith and holy obedience which unite to the Head Jesus Christ and by charity which combines the members of his Body together although they never heard the dispute or determination of this so driven a controversie As many are in health and sound who never were under Physicians hands or heard any Lecture of Anatomy Yea although they may be cut off and cast out of the particular communion of any Church by the Anathemaes and excommunicating sentences of some injurious and passionate Members of that Church yet may they continue still in communion with Christ and consequently with his Catholike Church that is with all those who either truly have or profess to have communion with Christ My purpose is onely to give an account as I have done of true Religion in the internal power of it so also of the true Church as to the external profession of Religion That thereby I may establish the faith and comforts of all sober and good Christians in this Church of England That they may not be shaken corrupted or rent off by their own instability and weakness or by the fraud and malice of those who glory more in the proselytes they gain to fanatick factions by uncharitable rendings from this Church than in any communion they might have in humble and charitable ways with the Catholike Church or any of the greater and nobler parts of it which they most impertinently deny to be any Churches or capable of any order power joynt authority larger government or ampler communion For the Catholike Church of Christ that is Ignat. ep ad Phil. Cypr. de unitate Eccl. Solis multi radii unum lumen August lib. de unitate ecclesiae Et omnes patres Eph. 1.22 Christ the Head over all things to the Church 1 Tim. 3.15 The Church of the living God the pillar and ground of truth Heb. 12.23 The Church of the first-born Tot ac tanta ecclesia una est illa ab Apostolis prima ex qua omnes Tertul. de prae ad Hae. c. 30. Eph. 3.10 21. 5.23 Christ the Head of the Church and the Saviour of the Body V. 32. Christ and the Church Col. 1.18 Christ the Head of the Body the Church 1 Cor. 12. The Body is not one Member but many c. vidâ— the universality of those who profess to believe in the name of Jesus Christ according to the Scriptures That this is primarily and properly called a Church often in Scripture there is no doubt As the whole is called a Body in its integrality or compleatness of parts and organs whose every limb and part is corporeal too and of the Body as to its nature kinde or essence This Church which is called The Spouse and Body of Christ is as its Head but one in its integrality or comprehensive latitude as the Ark containing all such as profess the true faith of Christ And to this are given as all powers and faculties of nature to the whole man primarily and eminently those powers privileges gifts and titles which are proper to the Church of Christ however they are orderly exercised by some particular parts or members for the good of the whole The essence integrality and unity of this Catholike Church consists not in any local convention or visible communion or publick representation of every part of it but in a mysterious and religious communion with the same God Ecclesia in universum mundi disseminata unam domum habitans unam animam cor os abet Iraen l. 1. c. 3. Eph. 4.4 5. Jude 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Dial. cum Tryphone by the same Mediator Jesus Christ and to this Mediator Jesus Christ by the same Word and Spirit as to the internal part of Religion also by profession of the same Truth and common Salvation joyned with obedience to the same Gospel and holy Ministry with charity and comly order as to the external In this so clear an Article of our Faith I need not bestow my pains since it is lately handled very fully learnedly and calmly by a godly Minister of this Church of England * Mr. Hudson of the Catholike Church Tot tantae ecclesiae una est illa ab Apostolis prima dum unam omnes praebent veritatem Tert. de prae to whose Book I refer the Christian Reader 9. Of a National Church or distinct and larger part of the Catholick This name of Church being evidently given to the universality of those who by the Ministry of the Gospel are called out of the way of the World and by professing of it and submitting externally to its holy Ministry Order Rules Duties and Institutes are distinguished from the rest of the World It cannot be hard for any sober understanding to conceive in what aptitude of sense any part of this Catholike Church is also called a Church with some additional distinctions and particular limitations visible and notable among men and Christians by which some are severed from others in time place persons or any other civil discriminations of policy and society Which give nearer and greater conveniences as to the enjoyment and exercise of humane and civil so of Christian communion and the offices or benefits of religious relations 1 Cor 1.2 To the Church of God which is at Corinth Acts 13.1 The Chu ch of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 Tit. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 3. Ecclesiam apud unamquamque civitatem condiderunt Apostolâ— Ã quibus traducem fidei semina doctrinae caeterae ecclesiae mutuatae sunt Tertul. de Prae. c. 20. Consuetudo est certissima loquendi norma Quinâ—il The Spirit of God in the Scripture gives sufficient warrant to this stile and language calling that a Church as of Rome Ephesus Corinth Jerusalem Antioch c. which consisted of many Congregations and Presbyters in a City and its Territory or Province So the Apostle Paul in his Epistles to several Churches distinguisheth them by the civil and humane distinctions of place and Magistracy and the Spirit of Christ to the Asiatick Churches calleth each a Church distinctly which were in great associations of many faithful under many Presbyters And these under some chief Presidents Apostles Angels or Bishops residing
Churchship to separate from all to cry down every thing to rail at and despise with as little charity as much passion and no reason all Churches and Christians as Antichristian and not yet sufficiently reformed which are not of their new Bodying and Independent fashion Which novel practises seem nothing else but the effects either of secular polity or prejudicating and preposterous zeal by which some men for their interest or their humor seek to bring back the Churches of Christ to that Egypt and Babylon of strife schism emulation sedition faction and confusion to which they were running very early St. Paul 1 Cor. c. 3. Clem. ad Cor. epist. Thirty years after Postquam unusquisque eos quos baptisaverat suos esse putabat non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis ecclesiae cura pertineret schismatum semina tollerentur Jeron in Tit. as the Apostle Paul tells us and St. Clemens in his Epistle to the Corinthians From the rocks of which inconveniencies Saint Jerom by express words and all Churches by their antient Catholike practises do assure us That the wisdom of the Apostles and Apostolike-men in the Primitive times even from St. Mark in Alexandria and St. James in Jerusalem redeemed and brought the Church by setling those large and publick combinations by Episcopal Government and in ways of ampliated communion and Catholike correspondencies as much as might be by Synods and General Councils which might best keep particular Congregations from scattering and crumbling themselves into such Factions and Schisms which all wisdom foresaw and experience fulfilled would be the onely means First to break the bond of Christian charity and the Churches communion which consisted much as in the verity of the Faith so in those larger fraternities holy confederacies and orderly subjections and afterward to overthrow the very foundations of Faith and Truth As those every where did who at any time corrupted any part of the Church affecting singularities and chosing rather to fall by standing alone in a separation of Opinion or Government than to seem to have any support by the association with others in a more publick way of common relation unity and subjection Which undoubtedly carry the greatest strength and safety with them both in Ecclesiastical and Civil polities twisting many smaller strings into one cord and many cords into one cable which will best preserve the Ship of the Church as well as the State from those storms and distresses which are prone to fall upon it in lesser bottoms The good effects of which larger communion among men and Christians all reason and experience demonstrate to us in civil societies which are the conservatories of mankinde by way of mutual assistance in publick combinations while single persons which alone are feeble and exposed to injuries grow strong by making one family and many families grow into a Village Town or City Many Villages Towns and Cities arise to one potent Principality or Commonwealth which as a threefold cord is not easily broken It is in all Church Histories most evident That as soon as the Gospel spred from Cities where it was generally first planted there being the greatest conflux of people and from thence derived to the Territories and Countreys adjacent which were called the several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parishes or Diocesses So those Christians which grew up in the Countreys and Territories about to small Congregations continued still in a fraternal subjection and a filial submission both Presbyters and People to that Bishop and Presbytery which were in the Mother City who there residing where the Apostles or Apostolike-men had placed them took care so to spred the Gospel to the Countreys about as to preserve Religion once planted in peace unity and order Nor did those particular Congregations in Cities or Viâ—lages turn presently Acepalists or Independents nor set up any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heady or headless bodies in every corner and meeting-place For however Christians in some places might at first amount to but so small a number as would make but one convenient Society or Congregation under one Bishop or Presbyter with the Deacons and so might for a time continue in private bounds not corresponding with or depending on any other company of Christians as to lesser concernments which might easily be managed among them Yet where the number of believers increased as in Antioch Jerusalem Ephesus Corinth Rome c. both in the Cities and their Territories all Histories of the Church a ver That as by those dictates of religious Reason which first guided the Apostles or Apostolike-men to cast themselves and believers into such lesser bodies and distinct societies as might best serve for the convenience of meeting together in one place according as neighborhood invited them So still as growing parts of the same body and increasing branches of the same Tree they preserved the first great and common relation of descent and extraction from the Mother City So as to correspond with to watch over each other yea and to be subject in every particular Congregation as well as families to those who were the original of their instruction and conversion and who by a kinde of paternal right together with Apostolical appointment and common consent of Christians had the chief power and authority for Inspection and Government over them within such precincts and bounds yea all Christians were thus subjected and united in greater and diffused Churches not by any civil necessity such as compels men by the sword and force but by that necessity of gratitude sense of priority prudence and charity which bound by love humility and wisdom particular Christians first to one Society or Convention And these particular Congregations to greater fraternities and these to a more ample and Catholike communion for the mutual peace and good order of the whole Church of Christ which sought to preserve it self even in the eye of the world as one entire body under one head Christ Jesus 1 Cor. 12.25 c. Eph. 4.4 c. So that the imaginary pdtern in the Mount the primitive practise which some men love to talk of by which they would force all large and ampliated Churches which have now received as they did at first distinctions and denominations by the Cities Civil Jurisdictions Kingdoms or Nations wherein they are to those lesser Forms wherein they fancy and not unlikely a single Congregation of Christians in any place at first enjoyed themselves under some Apostle or one of Apostolike appointment who was their Bishop or Overseer over them This I say seems to be so childish a fancy so weak and unreasonable an imagination That it is all one as if they would needs reduce themselves to their infant coats now they are grown men And what I pray doth hinder save onely the novel opinions and humors of these men that Christian Religion
good order by a due and decent Authority which for every two or three or seven Christians in their small Bodyings and Independent Churches exlusively of all others to usurp and essay to do is as if of every chip of Noah's Ark or of every rafter of a great Ship they would endeavor to make up a very fit vessel to sail in any Sea and any weather 30. The best method of Church Discipline 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But take the true and wholesome Discipline of the Church in those true proportions which pious antiquity setled and used and which with an easie hand by a little condescending and moderation on all sides might have been long ago and still may be happily setled in England Nothing is more desireable commendable and beneficial to the Church of Christ As a strong case to preserve a Lute or Instrument in that so the Church may not be broken disordered or put out of tune by every rash and rude-hand either in its truth or purity or harmony either in Doctrine or Maners or Order But this is a blessing as not to be deserved by us so hardly to be hoped or expected amidst the pride and passions and fractions of our times Nor will it be done till Civil powers make as much conscience to be good as great and to advance Christian Religion no less than to enlarge or establish Temporal Dominion When such Magistrates have a minde first to know and then to set up a right Church polity power and holy order in every part and proportion of it They need not advise with such as creep into corners or seek new models out of little and obscure conventicles nor yet ought they to confine themselves to those feeble proportions which are seen in the little Bodyings of these times which begin like Mushrooms to grow up every where and to boast of their beauties and rare figures when nothing is more indigested and ill compacted as to the general order and publick peace of this or any other noble and ample branch of the Catholick Church Pious and learned Men who reverence antiquity and know not yet how to mock either their Mother the Church or their Fathers the true Bishops Elders and Ministers of it can soon demonstrate how to draw forth that little chain of gold that charity communion and orderly subordination among Christians which at first possibly might onely adorn one single congregation of a few Christians in the primitive paucity and newer plantations to such a largeness amplitude and extension as by the wisdom of Christian charity and humility shall extend to and comprehend in its compass by way of peaceable union and harmony or comly subâ—ection even the largest combinations and furthest spreadings of any branch of the Cathol ke Church Both as to its greater and lesser conventions in several places and times as the matters of Religion and occasion of the Churches shall require according to its several dispersions and distinctions by place or civil polity Matth. 18.19 Which greater yet orderly conventions must needs be as properly a Church and may meet as much in Christs Name and hope for his presence and assistance in the midst of them as any of those Churches could among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.6 Punâ—shment inflicted by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke before all 1 Tim. 5.20 Synodas Antiochena Paulum Samosetanum ab ecclesia quae sub coelo est universo seperabat Eus hist eccl l. 7. c. 28. Autoritas est eminentia quaedam vitae cujus gratia dictis factisve eujuspiam multum deferimus Tul. to which Christ properly refers in that place Yea they must needs be far beyond any thing imaginable in the narrow confinements of Independent Bodies Such Churches then of most select wise and able Christians who have the consent and Representation of many lesser Congregations must needs do all things with more wisdom advice impartiality authority reputation majesty and general satisfaction than any of those stinted Bodies of Congregational Churches can possibly do yea in all right reason they are as much beyond and above them as the power of a full Parliament is beyond any Country Committee Those may with comly order and due authority which ariseth from the consent of many men much esteeming the known worth of others give audience receive complaints consider of examine reprove reform excommunicate and restore where there is cause and as the matters of the Church more private or publick require in the several divisions extending its wings as an Eagle more or less as there is cause with infinite more benefit to the community of Christians than those Pullets the short winged and little bodied Birds of the Independent feather can do Where without any warrant that I know from God or Man Religion or right Reason Law or Gospel Prudence or Charity a few Christians by clucking themselves into a conventicle shall presently seem a compleat body to themselves and presume to separate and exempt themselves from all the world of Christians as to any duty subjection order or obedience and pitching their Tents where they think best within the verge of any other never so well and wisely setled Church presently they shall raise themselves up some small brest works of absolute Authority which they fancy both parts from and defends them against all Churches in the World planting their Wooden or Leathern Guns of imaginary Independent power and casting forth their Granadoes or Squibs rather of passionate censures angry abdications and severe divorces against all Christians Ibidem i. e. praesidentibus probatis Senioribus exhortationes castigationes censura divina Nunc judicatur magno cum pondere ut apud certos de Dei conspectu Sumumque futuri judicii praejudicium est si quis ita deliquerit ut communicatione orationis conventus omnis sancti commercil relegetur Tertul. Apol. c. 39. Qui ab ecclesiae corpore respuuntur quae Christi corpus est tanquam peregrini alieni à Deo Dominatui diaboli traduntur Hil. in Ps 118. Inobediens spirituals mucrone truncatur ejectus de ecclesia rabido Daemonum ore discrepitur Jeron Ep. 1. but those of their own way and party Afterward they turn them it may be against their own body and bowels when once they begin to be at leisure to wrangle and divide As if alas these were the dreadful thunder-bolts of excommunication antiently used with great solemnity caution deliberation and publick consent The great forerunner of Gods terrible hast judgment exercised with unfeigned pity fervent prayers and many tears by those who had due eminency and authority as presidents in chief or seconds and assistants to judge and act in so weighty cases and matters In which transactions and censures Churches Synodical Provincial and National were interessed and accordingly being duly convened they solemnly acted in Christs Name as the offence error or matter required remedy either for
the Law Quicquid deficiunt aliae unica supplet charitatis gratio qua in aeternum non de ficiet Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nis Prius chari quaÌ„ proximi Min. Fael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Tâ—ypl o. and all Churches was Scripture Truth the Cement Charity the Beauty Unity and the Strength orderly and social Government O thou fairest of ten thousands Christian Charity which were the wonder of the World in the Primitive times Which didst so spread thy wings over all the Earth like the Spirit of God on the face of the great deep the ocean of mankinde that every man might and every Christian did enjoy the vital heat and diviner influence of thy fosterings on their souls So far that what weaker Christians came short of in believing or failed in understanding or were defective in doing they made up in loving of Christ and for his sake one another Yea what the very enemies and persecutors of Christians wanted of that humanity which is as the morn and dawning of Christian Charity true Christians sought to relieve them by their prayers and to cover their horrid cruelties with their own kindness to them while killed by them and devotions for them while they were dying under them as the bâ—essed Martyr Stephen did and the Crown of Martyrs Christ Jesus They forgat not to pray for those that persecuted them which made Christians in their furthest dispersions greatest distances and grievousest sufferings still admired by all men though hated by them still endeared well acquainted and united in love to each other before they had seen or were personally known to each other O thou potent flame of celestial fire which the love of Christ Charitas est oleum unde clara virtutuÌ„ omnium lampas sustentatur Religio sine charitate est lampas sine oleo Bern. ep 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 28. So Just Martyr Ep. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 14. stronger than death had kindled in the souls of the first and best Christians No Seas no solitudes no poverty no pains no sufferings no torments no offences no injuries were able to damp or quench thee of old but still thou didst gloe to so fresh an heat that it warmed and melted the hardest Rocks of Heathen persecutors and tormentors Who before they believed the Gospel or love of God in Christ covered to be of that Christian society where they saw men love one another so dearly so purely so constantly as to be ready to die with and for each other Alas now every small drop of fancy every novelty of fashion in Religion every atome of Invention every dust of Opinion every mote of Ceremony every shadow of Reformation every difference of Practice damps rakes up buries puts out thy sacred sparks and embers in Christians hearts yea and kindles those unholy cruel and dreadful fires of contrariety jealousies scorn hatred enmity revenge impatience of union and zeal for separation to so great heights of all-devouring flames that nothing but the flesh of Christians will serve for fuel to maintain them and nothing but the blood of Believers to extinguish them So that no Christians now love further than they conspire and contend to destroy and conquer all but their own party and faction Thus the want of this holy grace of charity wastes us by the fires of unchristian fewds and even presages the approaching of those last dreadful conflagrations which shall consume the world and those eternal flames which shall revenge this sin of sins among Christians the want of charity which sins against the love of God the blood of Christ the Churches peace and our own souls How shall we uncharitable wretches not dread the coming of our Judge or how can we love his appearance in flaming fire who have thus singed and burnt that livery of Christs love wherewith we were clothed which was dipped and died in his own blood that so it might stanch the further effusions of blood among Christians and cover the stayns of that bloud which had been passionatly shed among them How can we hope our souls should be saved in the day of the Lord Jesus when we spend our dayes in damming and destroying each other and scarce suffer any to possess their souls in patience or in any degree of charity amidst the wasts and troubles of this conflicting and tottering Church Which like a great tree whose roots are loosned round and almost cut through stagger too and fro threatning to fall on every side being nothing now but weakness over-laden with weight and labouring with the burthen of it self is ready to destroy both it self and others by the suddenness and violence of its fall O you excellent Christians hasten as Lot should have done out of Sodom to withdraw your selves from the interests designs zeal devotion and Religion of this uncharitable and self destroying world wrap your selves in the mantle of charity peaceableness and patience hasten to hide your selves in the holes of this rock the love of Christ your Redeemer till he come who is at the dore and will not tarry Charitas sanctitatis Custos Chrysol ser 94. O pretious and inestimable grace of Charity the only Jewel of our lives the viaticum for our Deaths the greatest ornament of a Christian profession the sweetness of our bitterness the Antidote of our poysons the Cordiall in our infirmities the comforter under our dejections the supplyer of our defects the joy in our sorrows the witness of our sincerity the Crown of our graces the Seal of our hopes 1 Joh. 3.14 the stay and Pillar of our Souls amidst the tears tossings Dilectio suÌ„muÌ„ fidei sacramentum Christiani nomini thesaurus Tertul lib. de Patientia Mat. 5.44 Humanum est amicos Christianum inimicos diligere Hilar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. de Christian dissid or 14. fears and conflicts of our mortall Pilgrimage In which we then only joy when we either love or are loved by others but then we have most cause of pious joy when being hated and cursed and persecuted by others we can yet love them and pray for them and bless them for Christs sake Thou that madest Martyrs and Confessors and all true Christians more than Conquerors of death and enemies men and Devils O how have we lost thee how have we banished thee how have we not injured thee yea how have we grieved thee more in this that we are loth to find thee But most in this that we seek thee among Heresies Schisms Apostacies seditions furies perjuries tyrannies superstitions sacrileges causeless disputes endless janglings yea cruell murthers of bodies and Anathemaes of souls But the highest indignity and greater than the greatest insolency offerd thee is That we boast and proclaim we have found thee in what we have most lost thee that we have raised thee by what we have ruined thee that we are most Churches when we are least Christians or most
Sacrament we reject together with the consequentiall Idolatry of worshiping the bread Also the sacrilege of detaining the Cup of the Lord from the people we cannot allow as being contrary both to the primitive practise of the Church and to the express command of Christ in the Institution which was after also revealed to St. Paul by Christ himself Yet still we use and observe the Sacramentall Elements with the same high estimation and veneration which pious and purest antiquity ever did bear to that Sacred mysterie how ever we forbear to use some of their expressions whose Oratory occasioned in part the after error which mistook that as spoken of the Bread in its nature which magnified it only in the Sacramentall use and mysterie which is indeed very high retaining both the Elements words and holy form which Christ instituted and Christians alwayes used not so much disputing and determining the manner of Sacramentall union as endevouring after those graces which may make us worthy Communicants and reall partakers of the Body and Bâ—ood of Jesus Christ when we do receive that dreadfull yet most desirable seal of our Faith which consigns fuller to us and confirms in us those comforts which as sinners we want and may have most really and only from Christ not by eating his flesh in a bodily and gross way with our mouths but by receiving him by a true and lively faith into our souls as he is set forth to us in the Scriptures to be God incarnate the only Saviour of the world of whose merit death passion body and blood we are by the same faith though in less degrees of strength really partakers and nourished to eternall life before we receive him in that Sacrament of the Lords Supper yea though we never should have opportunity so to receive him which is but the same object received by the same faith to the same end though in a different manner and with different degrees So for Baptism Baptism we retain the substance of that holy Sacrament as we find it in the Scriptures rejecting only those superfluous dresses of Salt Spittle Oyl Insufflation and the like which cumber and deform that duty and Ordinance but they do not destroy it nor do ever any Protestants that are of any name or honour for Religion re-baptise those who were baptised in the Roman Church Concil Laodicenum omits only the Apocal. Apocrypha Books Hieron in Prolog Galaten Josephus l. 1. cont Appio we i. e. the Jews have not infinite and diffâ—rent Books but only 22. which are justly called Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosis 5. Prophet 13. Psal 4. The rest from Artaxereâ— to these times have not the like credit because not a certain succession of Prophets The Apocryphall additions of the Romish Church to the Canon of the Scriptures we reject from being rules of faith however we approve their excellent morals And this we do upon the same grounds that the Jewish Church of old and the Primitive Christian for the most part ever did yet we retain those books as oracles of God which we have received with and from the Romish Church as of divine inspiration according to that testimony which both the Jewish and Christian Churches fidelity have given us of them The eâ—une dull and spiritless and formall devotions Prayers in a language not vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nis de Placilla orat Funcb Delinquens soli Deo cognitus de reatis nudare apud homines verecunda conscientia non cogitur Ser. 34. Chrysol So Ber. s 42. Non expedit omnibus omnia inâ—â—tescere quae scimus de nobis in Cant. Liturgies and prayers used by the Romanists in any tongue unknown to the most and with so many vain repetitions we refuse yet still we retain the holy custom of Christians assembling in publike and worshipping God by publike Liturgies prayers and praises In somethings we hold nothing common with them either in opinion or practise as in the profitable fancy of purgatory the popular fashion of worshipping Images or adoring God in and by Images of oblations and prayers for the dead of praying to Saints and Angels of Auricular confession of dispensing by Indulgences the merits or supperogating righteousness of some Christians to others Since in these and the like matters which I only touch it being not my work now to handle those controversies which have been so fully discussed by many learned men of this Church of Engand whose works praise them We find no Scripture ground either for precept or permission So likewise in the ambitious claim of the Popes Infallible judgement His universall jurisdiction and Supreme Authority over all Churches and Councils We deny it as un usurpation gotten by indulgences of some times and Princes also by the flatteries frauds cruelties power and policies of severall Popes in their successions but not grounded on any Law or right either humane or divine neither by the Institution of God nor by the consent of all Churches Yet we deny not to the Pope such a primacy of place or priority of order and precedency as is reasonable and just either in the Roman Diocess as a Bishop or in a Councill as Bishop of that famous City In like manner for the sacred order and function of the Ministry we reject what ever imaginary power or will-worship is annexed to the office by humane superstition but we approve the antient form of Commission and Divine Authority derived by them to Presbyters and Bishops for Preaching the word celebrating the Sacraments reconciling penitents use of the Keys in doctrine or jurisdiction and Government In the Roman Pontificall The Bishop to be consecraâ—ed is charged after many Ceremonâ—es and pompous modes with this as his office and duty To judge to interpret to consecrate to confer holy orders to offer to Baptize aâ—d to confirm after that the Consecratorâ— laying the Bible on his shoulder and their hands on his head say these words Receive the holy Spirit i. e. the gifts and power to be a Bishop or chief Pastor to teach and rule in the Church So the Presbyter is by the Bishop ordeyning and otheâ—s with him imposing their hands on the head enjoyned To offer to bless to govern to Preach and to Baptise as becomes his place and Office Mar. 13.25 Also of the continued power of Ordination for a succession of Ministers in the Church In all these and the like what ever we find to be spurious issues of meer humane invention of Scripture-less opinions of groundless traditions obtruded as matters of Religion upon the consciences of Christians we use that just severity which we think the Apostles and Primitive fathers would have done to dash these Babylonish brats against the stones yet still we redeem and preserve alive the legitimate succession the Sons of Sion the Israel of God and justify the Children of true wisdom and of the Heavenly Jerusalem that is the divine and truly religious
vindicator defended not more to the honour of Ignatius than of himself whom providence hath chosen and so enabled to be a Patron to so glorious a Martyr and in so just a cause as to redeem one of the first Fathers from that Presbyterian Limbo How uncomly and petulant some other mens carriages have been and are daily toward the antient Fathers of the Church I need not tell when 't is too evident how they put them oft on the rack to make them speak somthing in favour for either an Headlesse Presbyterie or a confused Independency Indeed it is a shame to see young men and novices so to make those antient holy and learned Writers to scratch or blot their own faces with their own Pens and to put out their Eyes with their own stiles wringing as it were their noses till they bleed a drop or two for those new Modes and exotick formes of Church-government which neither they nor their forefathers even up to the Apostles times ever saw or knew And this tyrannie of quotations must be exercised upon the works of the Fathers though never so much against the clear judgement and practise of those holy men who were themselves either eminent Bishops as most of the Antients were whose Works are extant or humble and peaceable Presbyters who universally owned and submitted to the authority of their Bishops yea some men have the forehead to urge a few obscurer passages in a few them against clear places which are a hundred to one wherein they express their own judgements or the whole Churches practise in their times to be without any dispute for Episcopacy and Bishops with Presbyters as succeeding the Apostolicall eminencie in the ordinary power of Ordination and Church-government Indeed I have oft wondred how men of learning and piety had the confidence to cite testimonies even out of Ignatius Tertullian Irenaeus Origen Cyprian Clemens of Alexandria Ambrose Austin and others in favour of a Presbytery without and against a Bishop or President when all of them as all others of the Fathers are most clear both in their own judgements and as to the Churches Catholick practise yea and so is St. Jerom too for the right use of regular Episcopacy 5. Regulation of Episcopacy Omni actu ad me perlato placuit contrahi presbyterium Cornel. ep Rom. ad Cyp. Epist 46. In the absence sickness or death of the Bishop the Preâ—byters some me govâ—rnâ—d the Church So in Cyprians absence Epist 26.30.31 So Theod. l. 4. c. 22. when the Orthodox Bishop banished the Presbyters Flavianus and Dioderus c. guided the Church o â—nno 1194. hen the â—rks prevaiâ—d over the Greek Churches Balsamon tels they had no Bishops in many places a long time De Petro Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crysost hom 3. in Act. Apost Florentissimo illic clero tecum praesidents ad Cornel. Episcopus nullius causam audiat absque praesentia Clericorum suorum alioquin irrita eâ—â— sententia Episcopi nisi clericorum praesentia confirmetur Con. Carth. 4. can 23. such as all sober men plead for and approve What ever the Fathers are brought in as speaking for the Ministers rights in a joynt Presbyterie or the people 's as for Independency amount to no more but either to repress the arrogancy ambition and tyranny of some Bishops who in more favourable times usurped or used their power against or with neglect of the Counsell and assistance of Presbyters which in all reason ought and in Antiquity were ever joyned with the Bishop in weighty matters or else when the insolence and scorn of some Ecclesiastick governours arose to the oppression of the faithfull people To whom in Primitive times great regard was had both by Bishops and Presbyters in all publick transactions which concerned their and the Churches good government that so all things might be done with charity good liking and approbation of all Christians This was not only very comly and convenient but almost necessary in point of Christian prudence in those times when Christians of all degrees were full of humility and Charity kept short and low by persecution and much depended upon the love and union between Pastor and people Afterward indeed in times of peace and plenty there oft appeared so much of levity fury and faction in the common people that it was the wisdom of Governours to withdraw much of that liberty and indulgence which formerly people enjoyed but afterward abused to Sedition Fury and Murthers in their tumultuary motions and clamorous Elections This is all that ever I observed from the Antients in favour of the Presbyters power in common with Bishops or of the faithfull people Namely that they would have after the pattern of the Apostolike love wisdome and humility all things of publike concernment in the Church to be so managed by the chief Governour or Bishop as neither Presbyters nor People should think themselves neglected wherein their suffrage consent or approbation was fit to be had but the one should be used as brethren the other as sons which temperance I greatly approve It were endless and needless to answer or excuse personall Errors in Bishops Bishops personal errors no argument but of envy and malice against the office or those common inconveniences which are prone to attend all Power and superiority among men For those are the fruits of Power perverted of Authority degenerating of Governors ill governing themselves through personall errors and passions or the corruptions and indulgencies of times but they are not by any wise and impartiall man to be reckoned as the genuine and proper effects of that order government and proportion which is in right Episcopacy and which all reason as well as Religion allows to all sorts of men and Christians no more than sickness is to be imputed as a fault to health or deformity to comliness since both are incident in humane nature to the greatest strength or beauty Yea 't is most certain that there is nothing usefull or commendable in any other way of governing the Church in small parcells or in greater bodies which is not inclusively eminently and consummatively in a well-ordered Episcopacy such as was not only in primitive times but in our dayes As all Oeconomick vertues are in a good Father or Master and all politick excellencies are in an excellent Prince or Magistrate which cannot be found in any other short of and inferiour to those eminent relations All other lower and incompleater forms are as defective in point of advancing a common and publike good as they come short of that main end for with Episcopacy as the Crown and perfectest degree of order was by Apostolicall and primitive wisdome and piety setled in the Church which was to avoid Schisms to preserve the Unity of the faith and peace of the Churches to keep good correspondencies by Synods and Councills which could not be done by multitudinous meetings which no place could hold nor wise men manage to any order
it stands in reference to God its Creator and its neighbour when a Christian is free to know consider meditate of understand remember and beleeve what ever truths God hath revealed to him yea further when he is free to declare and utter them in such an holy way which charity sobriety order and gravity allow It is no freedome for a man to think what he lists in vain erroneous or blasphemous thoughts or to bolt out and vent all his raw undigested rash and rotten fancies or irreligious opinions to others He should set a * Psal 141.3 watch over his thoughts and lips with prayer modesty and humility Trying and weighing all things first with himself by the Word and the Spirit of God or conferring so with others as may have some savour of reason and religion an holy desire to learn or teach in a regular not a rude insolent and imperious way the next liberty is to doe those duties of piety and charity publique and private which God hath commanded every one not onely in generall but in such restrictions of place and calling wherein God hath set them It is also true liberty for a Christian upon good grounds to hope for and expect that reward and crown Rev. 2.10 Rom. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. which God the righteous Judge hath promised to those that persevere in well doing who in that way are free to enjoy all the comforts priviledges and Ordinances which Christ hath instituted in an holy order and most regular way for our private or publique good a Christian is free from the fears terrours judgements Rom. 8.1 curses and wrath of God and from the Laws rigour or condemnation upon his true faith and unfaigned repentance By which graces the beleiver being ingraffed into Christ is free from the observations of the ceremoniall law which tended to Christ and ended in him Also from the politicall or civill Law among the Jews so far as variation of times and necessities of affairs require for the good of mankinde yet without violating the principles of equity or charity in them which are perpetually obligatories upon morall grounds to all men From the morall law also a Christian is so far free as to its rigour and exactnesse of personall actuall obedience the want of which in the least kinde is condemnative in it self but not so Rom. 7.16 as we are by faith in Christ yet are we not freed from the approbation and love of the morall law as it is just and good nor are we from a constant endevour to conform to its holinesse not now as a requisite to the justification of a sinner but as a fruit of that in our sanctification which from faith and repentance brings forth love and from love of God a stedfast purpose and reall endevour to obey his holy commands in all things which is our Evangelicall perfection and highest freedom in this world which is not wholly from sinning Rom 7.23 Ioh. 8.39 If the Son make you free then shall you be free indeed Rom. 6.7 but from a wilfull sinning Also we are free as to our purpose and new principle from that malice uncharitablenesse from those envies discontents and worldly disorders in any kinde as they have dominion over meer naturall and sinfull men Being further free that is willing and content to suffer what ever God is pleased to inflict upon us for punishment triall or honor in the way of testifying to his truth we are also free from a principle of love to yeeld ready obedience as to God so to man for the Lords sake Rom. 13.5 what ever man in the name of God and in Christs stead requires of us Heb. 13.17 in order to Gods glory the peace good example and benefit of others in any society either as men or Christians 3. The liberty of Superiours and Inferiours The grounds and rules of which externall obedientaill freedom in civill and Church societies the Lord hath by generall precepts and directions expressed in his Word leaving the particular circumstantiating enacting and applying of those generals to that liberty of wisdome piety and charity which ought to be owned by inferiors and exercised by superiors as governours in Church or State This Politick liberty admits of divers variations according to severall states times emergencies and occasions to which Christians as men are subject in this world wherein honest freedom may be used by such laws and restraints as shall seem best for the publique welfare to those in whom the power of giving laws to others doth reside even in that just power and authority which God hath given to some over others to rule them to allow no such gubernative liberty to any men is to deny that indulgence and authority which God hath granted both to Christian Magistrates and to Ministers even to restrain in many things the private liberty of others for the publique good and order of the community nor may any man seditiously and factiously plead or contend for his private liberty of speeches or actions further than consists with the peace order safety and welfare of the publique according to what is by due authority permitted or forbidden and however private thoughts of discontent mutiny rebellion and cursing others Eccles 10.20 Nam scelus intra se â—acâ—tum qui cogitar â—â—tum Facti câ—imen habet Jur. 1 Pet. 2.13.20 1 Pet. 2.16 Rom. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must needes be subject not only for wrath but also for conscience sake Christian liberty and divine necessity may stand together yea they are inseparable fall not under humane cognizance and judicature yet they as not free as to the tribunall of God in a mans own conscience Neither may publique Authority which hath freedome to rule that is to command enjoin and exact externall obedience of others Nor may private liberty which is free to obey in the Lord the commands of Superiours or else patiently to abide their censure neither the one nor the other may turn this liberty to a cloak of maliciousnesse or licentiousnesse Not the one to tyranny and oppression beyond what piety equity order and charity require nor the other to make it any ground or occasion for factious and seditious perturbings of the publique order and peace Nor may any party of men though never so godly and well affected being in no place or authority in Church or State enabling them carry on any design though in its abstract consideration it be better than what at present may be by any violent irregular and disorderly wayes which are utterly unwarrantable in themselves and no fruit of that Christian liberty which Christ hath purchased for us either inwardly as to God and our consciences or outwardly as to Society and publique relations of men and Christians to one another where every relation imports a duty and every duty hath its bounds beyond which * Relationes civiles mutuis offre â—is â—igannâ— Reg.
enemies as a matter of pomp and scandall that he rode in the City upon an Asse to ease his age It will be lesse offence when the world shall see holy Bishops and deserving Presbyters go on foot Psal 45.16 Eccles 10.7 and asses riding upon them Princes which Saint Jerome interprets Bishops on foot and servants on horseback Though we be never so low let us doe nothing below the dignity of our Ministry which depends not on externall pomp but inward power the same faith which shewes to a true beleiver the honour and excellency of Christ sets forth also the love and reverence due to his true Ministers of the Gospell who are in Christs stead when they are in Christs work and way and need not doubt of Christs and all good Christians love to them An high point of wisdome For Verity and piety would be in all true Ministers of what degree soever * As Constantine the Great burned all the bils of complaints exhibited by the Bishops and Churchmen one against another Euseb vit Const Privatae simultates publicis utilitatibus condonandae Tac. would be to take the advantage of this Antiperistasis by the snow and salt as it were of papall and popular ambition they should be the more congealed and compacted together into one body and fraternity Having so many unjust enemies on every side against every true Minister of this Church whether Bishop or Presbyter all prudence invites us to compose those unkinde jealousies breaches and disputes which have been among us because we own our selves as brethren among whom some may be elder in nature or superior in authority without the injury of any This subordination if Scripture doe not precisely command yet it exemplarily proposeth Reason adviseth and Religion alloweth and certainly Christ cannot but approve the more because the pride of Papall Antichrists on one side and the unrulinesse of popular Antichrists on the other side studies to overthrow it and are the most impatient of it I know some mens folly will not depart from them though they be brayed in a morter But sober men will think it time to bury as * Salvae fidei Regula de disciplina contendentibus suprema lex est Ecclesiae paex Blondel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 14. Vincamur ut vincamus de dissid Christianorum Constantine the Great burned all unkinde disputes breaches and jealousies which have almost destroyed not onely the Government but the very Ministry it self of this Church No doubt passions have darkened many of our judgements earthly distempers have eclipsed our glory secular and carnall divisions have battered our defenses discovered our weaknesses and invited these violent assaults from enemies round about that none is so weak as to despaire of his malices sufficiency to doe us Clergy men some mischief the most tatling Gossips the sillyest shee s who are ever learning and never come to the knowledge of the truth undertake * Clemens in his Apostolike Epistle advised any one to depart if he findes for his sake the dissension is in the Church Ruffin Eccles hist l. 1. c. 2. Discordiae in unitatem trahant plagae in remedia vertantur unde metuit Ecclesia periculum inde sumat augmentum Amb. voc gen l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Ipsae mulieres eorum quam procaces quae endeant docere contendere for fitan tinguere Tertul. praef ad Haer. cap. 41. not only to be teachers but to teach their teachers as Tertullian observed yea and to Ordain their Ministers such no doubt as they do deserve having such Preachers for their greatest punishments The kinde closing and Christian composing of passionate and needlesse differences among learned and pious Ministers by mutuall condescending about matters of sociall prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 13. order and government to be used in the Church which have chiefly if not onely brought so great misgovernment upon us in Enggland would be a great and effectuall means to recover the happinesse of this Church and the honour of the Ministry which consists in an holy fraternity and godly harmony of love no lesse than in truth of doctrine and holynesse of manners By our own leaks and rents we first let in these waters which have sunk us so low that every wave rakes over us No man that is truly humble wise and holy will be ashamed to retract any errour and transport whereof he hath been guilty and of which he hath cause to be most ashamed Greg. Nazianzem offered himself to be the Jonas to the Church then troubled with sedition in vita Naz. Ingenuous offers of fraternall agreement and mutuall condescendings to each other had beene exceedingly worthy of the best Ministers both of the Episcopall Presbyterian and Independent way whose wisdome and humility might easily have reconciled and united the severall interests which they pretend to support of Bishops Presbyters and Christian people But who sees not that secular designes and civill interests have too much leavened the dissensions of many Ministers though in the conclusion they have not on any side much made up their cake by the match while Church men Bishops and Presbyters had no such worldly concernments to engage them they had no such disputes and mutinies as to the order and government of the Church which no Councell no particular Bishops nor Presbyters no one Church or Congregation of Christians began of themselves but all by Catholick and undisputed consent conformed themselves to that order Irenaeus l. 4. c. 43. c. 45. which the Apostles and Apostolicall men left in common to the Churches in every place most sutable to their either beginning or increasing to their setling or their setlednesse It is easie to see what Christ would have in the Church as to extern order and policy if Christians would look with a single eye at Christs ends You may easily see how the worlds various interests which are as hardly commixt with Christ's and true religion's as oil with water serve themselves with Ministers tongues pens and active spirits who should rather serve the Lord Jesus and his Church in truth simplicity peace and unity without any adherences to secular policies parties and studies of sides by which sudden and inconsiderate rowlings to and fro as foolish and fearefull passengers in a tottering boat some Ministers of England have welnigh overturned the Vessell of this reformed Christian Church which might easily as the most famous and flourishing Churches anciently were have been uprightly ballanced and safely steered by a just fitnesse and proportion of every one in their place either for Ministry or Government and Discipline where of old the paternall presidency of Bishops stood at the helm the grave and industrious Presbyters rowed as it were at the Oares and the faithfull people as the passengers kept all even by keeping themselves in quietnesse order and due subjection Nor was
Monarchicall Aristocraticall and Democraticall as in civill policies so also in religious administrations some are for primacy and pâ—iority others for pâ—ucity and parity a third sort for popularity and vulgarity where as indeed the best constitution in any government is rather from the harmonious temperament and proportionate mixture of all three than from the predominance of any one so as to oppresse the other two Men of eminent parts are prone to affect to govern alone without any flatnesse or allay from inferiours Men of moderate abilities are content to goe in a joint stock mutually supplying those defects to which singly they are conscious Men of low and mean endowments are for huddles one and all where no one man is so much confident of himself as indeed he is envious at all others and impatient to see any thing done without him Whereas in true wisdome the eminency of the first the mediocrity of the second and the meannesse yet multitudinousnesse of the third should be fairly modelled and composed as the head hands and other members of the body are to the common welfare And certainly they did of old in the best times and tempers of Christians all meet in a most happy harmony Church-order and constitution no lesse than the humours bloud and spirits doe in healthy and vigorous bodies All experiâ—ience tels us that the disorder of any one of them causeth sicknesse weaknesse or dissolution of Christian charity society and sweet communion as to their extern polity and profession of Religion Which sad effects or symptomes at least of them in this Church this Author with grief and shame beholding hath endeavoured with the greatest serenity and expeditenesse of soul before he leaves this Bacha and Aceldama this valley of tears contention and confusion to ascend himself and lead others as much in him lies to the height and top of that Primitive verity unity and charity which made Christians so much admired and venerated even when they were most cruelly persecuted From which free and un-ingaged prospect both he and they may with a clear and full view behold the later and worser changes in extern matters of Religion wherein various opinions and different designes of Christians have either strayed from or quite crossed the great road of pious and plain hearted Antiquity which no doubt best knew beyond all the censorious Criticks and factious Novelists of after times what was the minde of the blessed Apostles of the Primitive Martyrs and Confessors who most exactly followed those methods which the Apostolical wisdome and piety had prescribed to those Churches they planted watered and preserved chiefly aiming at the Catholick good and common benefit of all Churches From which private fancies aims and interests afterward varying both in opinion and practise occasioned those many uncomfortable schisms and uncharitable factions which in all times and now as much as ever so divide the unity destroy the charity and deform the beauty of Christian Religion That many if not most Christians doe not onely read and hear write and dispute pray and preach but they believe and repent love or hate damn or save communicate with or excommunicate one another most-what out of their naturall constitutions as they are of more calm and cholerick tempers or out of those prejudices and prepossessions which custom and education have formed in them or from adherence to parties and mutuall agitations whereby they hope to drive on some worldly and secular concernments rather than from true and impartiall principles of right reason Scripturall precept and Ecclesiasticall practise which threefold cord twisted into one is not easily broken And which beyond all disputes affords both in doctrine and discipline in opinion and practise as to inward piety and outward polity the surest measures of Religion and bounds of conscience which are then most pure and unblameable when they look directly to those great designes and ends of every wise man and good Christian the glory of God the honour of Christ the peace of the Church and Soules eternall welfare without any sinister squintings to secular ends or warpings to worldly designes which are the moths of Religion the pests of society the overlayings of charity and the Incubusses of Conscience easily seising upon Christians of weak judgements and strong passions for which we need not goe far to see many and unhappy instances For what serious and well advised Christian sees not how vehement drawings and impulses in matters of Religion are made upon men by weak and at first scarse perceptible byasses of opinions and hopes of advantages How want of solidity or sincerity is the greatest motion of violent affections in most men How the lesse they weigh those things they call Religion and Reformation the more eagerly they pursue and extoll them The most wise and gracious men being alwayes the most grave and calm the most serious and constant Vulgar devotion and heats like weak fires and dubious flames are usually kindled by light fewell and fomented with fear materials Blazing like Comets the more prodigiously by how much they have more of grosse and earthly vapours Hence not onely the glory of outward successes and worldly prosperities attending the number policy or prevalency of any faction makes many Christians ere they are aware of it turn Turkes and secretly subscribe to Mahumetanism which for many centuries hath outvived Christianity in point of victorious progresses military advantages and latitude of Empire The current of worldly events like quick-tides easily and undiscernibly carrying many Christians from that course of pious strictnesse and conscientious exactnesse in truth justice and charity which they ought alwayes to steere without any variation according to the clear and fixed Word of God in Scripture and not according to his dark permissions or unsearchable workings in providence which are alwayes just and to be admired as from the divine wisdome and justice but not alwayes to be approved or imitated as from mans wickednesse and folly which like poysonous drugs are in themselves deadly and to be abhorred however the skill of the great and good Physitian God knows how to attemper and apply them as Physick and Theriacals to purge or punish to cure or correct the distempers of his Church and people Nor is it this temptation onely of events in which is a strong delusion able if possible to deceive the very elect which none but steddy judgements and exact consciences can resist But even the smallest differences the most easie and triviall considerations which are but as the dust of the balance in Reason or Religion in piety or prudence these like motes falling into some mens eyes presently appeare as mountaines and so possesse their sight that they will owne nothing for Religion in any men or any Church which appears not just after that colour figure and notion which they are taken wiâ—hall How many peoples Religion consists much in the very extern modes or dressing themselves or others in the fashion of
their own or others clothes for their plainnesse or costlinesse for their novelty or Antiquity yea in the length or shortnesse in the laying out or hiding of their hair Hence their censures scandals or approbations of others their confidences and oftentations of themselves even as to piety purity and holinesse which are indeed seldome seen in ruffianly and dissolute fashions yet often in those proportions of elegancy and decency as to the outward garb and fashion which some mens rusticity severity or slovenliness cannot bear Because they doe not understand that in things of this kinde not Scripture but Nature gives rules to the Religion of them which is their usefulnesse and their comelinesse 1 Cor. 11.3 14. And this not by any morall innate principles but by those more gentium customes of Countries and dictates of sociall nature which not by written Lawes but by tacit consent and use doe for the most part prescribe what is agreeable to humanity modesty and civility which customary measures and civill rules of ornament and outward fashions in any countrey are not scrupulously to be quarrelled at nor cynically neglected nor morosely retained but may with freedome and ingenuity be used and altered according to the genius of all things of extern mode and fashion as cloathing dressing building planting fortifying speaking c. which depend much upon the fancies of men and so are mutable without any sin or immorality as all things are within the compasse of mortality How many mens Religion lies in their admiration of some mens persons gifts piety and supposed zeal in their being of his sect way body fraternity and confederacy when yet many times they have but an Idol for their God though they glory to have a Levite to be their Priest Able men may have great infirmities and learned men grosse errors foul diseases oft attend fair faces Doting sectaries will worship the pudenda of their Priests and magnifie what is most dishonest and uncomely in their ringleaders Yea many silly souls we see are every where much taken with other mens ignorance set off meerly with impudence where the want of all true worth for ability and authority is attended with the want of all shame and modesty Factious spirits in poor people makes them content to have their Religion hatcht under the wing and feathers of any foolish and unclean bird In how many Christians is their Religion blown up as the paper kites of boyes meerly with their own breath or other mens applauses setting off all that is done in their way with the Epithites of rare pretious holy gracious spirituall sweet divine Saint-like c. when yet wise men that weigh their boastings evidently finde much of those mens Religion to be deformed with Mimicall affectations of words and phrases with studied tones scurrilous expressions antick gestures and ridiculous behaviours Much in them is fulsome by the length lowdnesse tumultuarinesse unpreparednesse and confusednesse even of those duties which they count religious holy and spirituall which are so far scandalous and suspected to sober Christians as they finde them not onely full of faction but also destitute of that common sense order comelinesse gravity discretâ—on reason and judgement which are to be found in others from whom they separate not out of scruple so much as scorn not out of conscience but pride and arrogancy when yet they bring forth after all their swelling and tympanies nothing comparable to what others in an orderly way have done either for the soul and essence of Religion which is truth and charity or for the body and ornament of it so far as it appears to others in order and decency Many have little that they can fancy or call Religion in them but onely a fiercenesse for that side to which they take a morosenesse censoriousnesse and supercilious indifferency towards all but those whom they count theirs Vehemently opposing what ever Adversary they undertake abhorring all they doe or hold in piety or prudence branding all they like not with the mark of Antichrist and crying downe what ever by any Christians is diversly observed in the fashion of their Religion Hence many of the lowest form of Christians place much of their Religion in innovating Church government contending for discipline disputing against all Liturgies in scuffling with ceremonies in beating the air and fighting with the shadows of Religion the measure of all which as to piety prudence and conscience stands in their relation to the main end Gods glory the Churches peace and the salvation of soules which where-ever they are with truth holinesse order and charity carried on in any Church Christians need no more scruple the extern form and manner wherein they are decently set forth than they need quarrell at the roome table or dish where wholesome meat is handsomely presented to them whether in a plainer or more costly way Others of more airy and elevated fancies are altogether in Millenary dreams religious fantasms Apocalyptick raptures Prophetick accomplishments not caring much how they break any moral precept of Law or Gospel if they thinke thereby they may help to fulfill a Prophecy which every opiniaster is prone to imagine strongly portendeth the advancement of his opinion party and way in Religion untill they come to such a soveraignty as may be able to govern and oppresse others their Mopsicall humors being never satisfied but in fancying themselves as Kings and reigning with Christ Not in the inward power of his grace and spirit which is a Christians commendable ambition joined with an holy and humble subjection to God and man which makes them conquerours over the lusts in themseves and their love of the world whence flows the greatest peace both to Churches and States but in that extern worldly power and policy which enables them to rule others after the same bloudy arts and cruel methods of government which Zimri or Herod or Alexander or Caesar exercised and not the Lord Jesus Christ who was meek and lowly as one that served and obeyed And herein not onely the weak illiterate and fanatick vulgar are oft observed to act mad and ridiculous prankes in Religion but even men of some learning and seeming piety oft lose themselves in their wild and melancholy rovings which make all Prophecies sound to their tune and to be for their party and opinion though never so novell small and inconsiderable Nothing is more easily abused even by easie wits than Prophetick emblemes and allusions which like soft waxe are capable of severall shapes and figurations by which no doubt the Spirit of God aimed at the generall aspect and grand proportions of the Catholick Church in its visible profession and outward estate for whose use all Scripture is wrâ—tten and to whose elevation or depression either in the Orthodoxie or corruption of doctrine in its integrity or schismes in its peace or persecution prophecies are generally calculated and in no sort to those lesser occasions obscurer events or alterations incident to particular
if judicious choise and well grounded Christians did not as they doe seriously consider these things which may establish them in that holy profession of this Church wherein they have been baptized and educated First the naturall levity and instability of mens mindes which can have no fixation like the magnetick needle but onely in one point or line where it is in conjuncture with its Loadstone the Truth of God from which while the minde is wandering and shaking it is prone to love noveltie with lies and detriment rather than wonted things of religion with truth and benefit The itching humors of mens lascivient fancies and lusts chuse to scratch themselves to bloud and sorenesse rather than enjoy a constant soundnesse which distempers among those of the reformed Churches never want vigilant and subtill fomenters whose design is to spread any infection among Protestants to the most pestilent contagions that so they being sick and ashamed of themselves under the scandals and madnesses of that profession they may at last seek to Rome for cure and entertain forain Physitians who will easily perswade such diseased Protestants that those old sores and lingring maladies with which the Romish party hath a long time laboured and with which it is justly charged however it refuse to be healed are much safer for soules than these new quick feavers pestilent Agues and desperate Apoplexies among us which threaten utterly to kill all piety to destroy all Christianity to extirpate all charity and dissolve all society both as men and as Christians while neither morals nor rituals of Christianity are observed neither the superstructure of Catholick customes nor the foundation of Scripture commands neither truth nor peace things of p ety or Christian polity are inviolable but all old things must be dissolved and passe away that some men may shew their skill to create new heavens and new earths in which not order and righteousnesse but all injuriousnesse and confusion must dwell Secondly besides this innate fondnesse of men which is alwayes finding out new evill or vain inventions as unwholesome bodies are ever breaking out there are also crafty colourings and politick affectations of piety which grow as scurfe or scabs over those prurient novelties of opinion by which unwonted formes as with severall viZards and plaisters hypocrisie seekes as to amuse the vulgar so to cover and hide its cunning and cruelty its avarice ambition revenge and sacriledge still avoiding the discoveries of its deep plots and wicked designes by specious pretensions of serving God in some more acceptable way and better manner than others have done when indeed every true factionist who is Master of his Art at last winds up the thread of that Religion he spins upon his own bottom so as may best serve his own turn nor is he ever so modest so mortified or so self-denying with his pious novelties but that he will possesse himself and his party of any places for worldly profit power or honour to which he can attain though it be by the violent and unjust ruining and outing of others which is no very great symptom of an amended or heightned Christian Lastly sober Christians doe and ought to consider those just judgements of God either as diseases or medicines usually falling upon Christians as here in England when they are surfeited with peace and plenty cloyed with preaching and praying wantonly weary of wonted duties and wholesome formes of sound religion though never so holy and comely Burthened with the weekly and daily importunities of Ministers doctrine and examples where the sin and misery was not that people had no true light or no true Church and no true Ministers but that having all these they rejoiced not in them they neglected them and sinned the more provokingly against them Hence it is that squeamish nauseating and glutted Christians easily turn as foul stomachs and wanton appetites all they take though never so wholesome into peccant and morbifique humors to pride and passion to self conceit and scorn of others to ambitious lusts of disputing contending and conquering in matters of Religion endeavouring to destroy all that they and their way may alone prevail and govern which is the last result of all unwarrantable and unjustifiable commotions in Church or State Nor doe men ever intend that such victories which begin with the tongue or pen and end in the hand and sword commencing with piety and religion but concluding with soveraignty and dominion shall be either inglorious or fruitlesse Seditious and schismaticall Champions for Religion will be sure as soone as they have power to carve out their own crowns and rewards the determination of scruples in conscience and differences in opinion must end not onely in imperious denying others the liberties of conscience at first craved or contended for but in the outing others of different mindes from their places callings profits and enjoyments which is very far from that taking up the crosse of Christ and following him from being crucified to the world in its lusts pride and vanity as becomes those that will be Christs Disciples in verity justice and charity To such mountains of changes and mighty oppressions doe little mole-hils in Religiâ—â—â—ually swell when the justice of God suffers piety to 〈◊〉 both poysoned with policies and Religion perverted with humane passions Little differences in Religion like Crocodiles egs bring forth prodigies which are ever growing greater till they dye adding fury to faction passion to opinion cruelty to novelty Self-interests to Conscience Divine vengeance oft punishing sin with sin extravagancies of judgements with exorbitancies of deeds suffering the greater lust or stronger faction like pikes in a pond to devoure the lesser and one error to be both executioner and heir to another Because men obeyed not the Truth in love nor practised what they knew with a pure heart in an humble meek and charitable conversation which alwayes chuseth rather to suffer with peacefull and holy antiquity than to triumph with turbulent and injurious novelty From which have risen those many Church-Tragedies as of ancient so of later times which make the bloud of Christians yea of Jesus Christ too so cheap and vile in one anothers eyes Hence those unstanched effusions those unclosed wounds those irreconcilable fewds those intractable sores those wide gaping gulphs of faction and division malice and emulation war and contention which are enlarged and deep like hell threatning to swallow up and exhaust whole kingdomes flourishing Nations and famous Churches sometimes professing Christian and reformed Religion with order peace and truth Where now countreymen and neighbors kindred and brethren Ministers and people teachers and disciples are so far from that charity sympathy and compassion becoming beleivers in Jesus Christ so as to weep with those that weep and to rejoice with those that rejoice that contrarily there is nothing almost to be heard or seen but such a face of cruelty and confusion as a shipwrack a troubled Sea or Scarefire
is wonted to present The teares of some mingled with their owne or others bloud the cryes and sighes of some with the laughter of others smiles with sorrowes hopes with despaires joyes with terrors Lamentations of some with the triumphs of others The insolency of any prevailing faction hardly enduring the underling or suppressed party to plead their cause either by law or prepossession to deplore their losses defeats poverties and oppressions which they either feel or fear nor yet to enjoy the liberty of their private consciences And all this strugling fury and confusion both in Church and State meerly to bring forth or to nourish up some Pharez or Esau some opinion or faction which must come in by a breach and prevaile by violence After this horrid scene and fashion and on such Theaters of mutuall massa crings fightings and wars are divided Churches broken factions and uncharitable Christians always ready to act their sad and sanguinary parts of Religion if there be not wise and powerfull Magistrates to curb and restrain them Some mens spirits are ever dancing in the circles of Reformations trampling on the ruines of Churches and States of charity and peace lost in endlesse disputes and wearied with restlesse agitations starting many things and long pursuing nothing Ever hunting for novelties and following with eagernesse and lowdnesse the game they last sprang or put up till they light on another Still casting away all that is old though never so good and proper for any thing that is new though never so bad and impertinent being better pleased with a fooles coat of yesterdayes making though never so fantastick and ridiculous than with the ancient robes of a wise and grave Counsellour never so rich and comely preferring a rent or piece of Christ coat before the whole and entire garment Thus ever learning fancying cavilling contending disputing and if they can destroying one another for matters of religion poore mortals and consumptionary Christians tear others and tire out themselves untill having thus wasted the fervor of their spirits and more youthfull activity of their lives at length the dulnesse of age or the burthen of infirmities or the defeat of their designes or the decline of their faction or the wasting of their estates or the conscience of their follies or the summons of death so dispirit and appale these sometimes so great Zealots and sticklers for what they call Religion that they appeare like very Ghosts and Carkuses of Christians poor blinde naked withered deformed and tattered in their Religion both as to Conscience comfort and credit Far enough God knowes from that soundnesse of judgement that setlednesse in the faith that sobernesse of Zeal that warmth of charity that constancy of comfort that sincerity of joy that saint-like patience that blessed peace and that lively hope which becomes and usually appeares in those that have been and are sincerely religious and truly gracious that is knowing serious and conscientious Christians who have a long time been entertained not with splendid fancies and specious novelties wrested prophecies and rare inventions touching government of Churches modelling of Religion and Saints reigning but with the treasures of divine wisdome with the rivers of spirituall pleasures with the fulnesse of heavenly joyes with the sweetnesse of Christs love and Christians communion with the feasts of faith unfeigned with the banquets of well grounded hope with the marrow and fatnesse of good works of an usefull holy life which are to be had not in fantastique novelties and curious impertinencies in unwarrantable and self-condemning practises but in the serious study of the Scriptures in the diligent attending on the Ministry of the Word and all other holy duties in fervent and frequent prayers in Catholick communion with charity towards all that professe to be Christians in a patient meek orderly just and honest conversation toward all men whatsoever From which whoever swerves though with never so specious and successefull aberrations which vulgar mindes may think gay and glorious novelties of Religion like the flying of Simon Magus or Mahomets extasies yet they are to be pitied not followed by any children of true wisdome which is from above both pure and peaceable Jam. 3.17 Whose lawful progenie the professors of pure Religion and undefiled have in all times been as in worth far superiour so in number and power oft inferiour to the spurious issues and by-blowes of faction and superstition which as easily fall into fractures among themselves as they naturally confederate against that onely true and legitimate off-spring of Heaven True Religion which is as the Poets feigned of Pallas the daughter of the Divine minde the descent and darling of the true God For as it hath been wonderfully brought forth so it hath alwayes been tenderly brought up by that power wisdome and love which are in those eternall relations infinite perfections and essentiall endearements wherewith the Divine Nature everlastingly happy recreates and enjoyes it self which are set forth to us under the familiar names yet mysterious and adorable Persons of Father Son and Holy Ghost in whom is an holy variety with an happy Unity a reall diversity yet an essentiall identity Who have taught the Church true Religion in a few words Know and doe the will of God Beleive and repent Live in light and love in verity and charity in righteousnesse and true holinesse without which all Religion is vain either fanstaticall or hypocriticall unprofitable or damnable From which plain paths and grand principles of true Christian Religion the Author of this defence having observed the great and confused variations of many Christians as in all ages so never more than in this his intent in this work must be and is as he said Not to gratifie any side or faction never so swoln with plausible pretensions with pleasant fancies with gainfull successes or overgrown with splenitick severities and melancholy discontents but onely to make good by the impartiality of clear Scripture sound Reason and purest Antiquity that station and office wherein the providence of God hath placed him and many others far his betters in the publique Ministry of that Religion which as Christian and reformed was established and professed here in the Church of England Which of any Reformed Church hath ever since the Reformation had the honor of being both much admired and mightily opposed So that its miraculous peace and prosperity for so many years past as they were the effects of Gods indulgence and of the great wisdome of governours in Church and State so they were alwayes set off and improved by those many and smart oppositions both forain and domestick which were made against it both as to its truth and peace its doctrine and discipline All which men of excellent learning and lives in this Church have valiantly sustained and happily repelled to the great advancement of Gods glory the prosperity of this Nation the honour of this reformed Church and the comfort of all judicious Christians And
this was chiefly done by the able and accurate pens of the godly and learned Ministers who needed in those times no other defence on their part either for order government maintenance Ministry or doctrine All which were then preserved from vulgar injuries and insolencies by the same power and sword which defended those civill sanctions and lawes which established and preserved all things of sacred and Ecclesiastick as well as of civill and secular concernment Untill these last fatall times which pregnant with civill wars and dissensions have brought forth such great revelations and changes in Church and State wherein Scholars and Churchmen in stead of pens and bookes have to contend with swords and pistols Which weapons of carnall warfare were unwonted to be applyed either to the planting propagating or reforming of Christian Religion onely proper to be used for the preservation of what is by law established from seditious and schismaticall perturbations For it was not the vinegar but the oil of Christian Religion not its fierinesse but its meeknesse not its force but its patience that ever made its way through the hardest rocks and hearts And by these strange Engines these new armes of flesh we have hitherto onely seen acted and fulfilled with much horror misery and confusion those things in this Church and Nation which were foreseen and foretold by two eminent and learned persons yet of different opinions as to the extern matters of Ecclesiasticall polity Mr. Richard Hooker and Mr. Thomas Brightman the one in the preface to his Ecclesiasticall polity the other in his comment on the third chapter of the Revelations Who many years agoe in times of peace and setlednesse in this Church of England foretold not by any infallible spirit of prophecy for then the later of them would not have been so much mistaken in the fate of his dear Philadelphia of Scotland but meerly out of prudence conjecturing what was probable to come to passe according to the fears of the one and the hopes of the other in case the then spreading though suppressed differences and parties in Religion which they then saw made many Zealously boldly discontented came to obtain such power as every side aims at when they pretend to carry on matters of Religion and Reformation wherein immoderation being usually stiled Zeal and moderation lukewarmnesse it was easie for sagacious men to foresee and foretell what excesses the transports of inferiours would in all probability urge upon superiours if ever these managed power so weakly and unadvisedly that any aspiring and discontented party might come to gain power in a way not usuall which at the very first rupture and advantage would think it self easily absolved from all former ties of obedience and subjection to governours in Church or State without which liberty and absolution it is not possible to carry on by force any Novelties and pretended amendments of Religion contrary to what is established in any Church or Nation Indeed we see to our smart and sorrow that the deluge foretold would break in hath so overflowed this and the neighbour Churches that not only Mr. Brightmans blear-ey'd Leah his odious Peninnah his so abhorred Hierarchy the Episcopall order and eminency but even his beloved Rachel his admired Hannah his divine Presbytery it self yea the whole function of the Ministry feels and fears the terror of that inundation which far beyond his divination hath prevailed not only over his so despised Laodicea which he made to be type of the Church of England truly not without passion and partiality as I think with far wiser men He not calmly distinguishing between the constitution and execution of things between the faults of persons and the order of places between what was prudentiall and what is necessary what is tolerable and what is abominable in any Church as to its extern form and polity but also over his darling and so adored Philadelphia which he makes to answer to the Scottish Palatinate or Geneva form of Presbyterian government and discipline as if that Church of Philadelphia in its primitive constitution under the presidency and government of its Angell had any thing different from or better than the other neighbour Churches which is no way probable nor appears either in Scripture or Ecclesiasticall histories However it might be commendable in its Angell or President for its greater zeal and exacter care to preserve that doctrine discipline and order which it had lately received from the Apostles and which no doubt was the same in each Church who had their severall Angels or Overseers alike which all Antiquity owned for those Pastors Presidents or Bishops to whose charge they were respectively committed As for that evomition or Gods spewing this Church of England out of his mouth which Mr. Brightman so dreadfully threatens It must be confessed that the sins of all sorts of Christians in this Church and of Ministers as much as any have made them nauseous and burthensome to the Divine patience both in their lukewarm formalities and fulsome affectations of Religion in their empty pompes and emptier popularities So that Gods patience once turned into just fury hath indeed terribly powred out his vengeance on all degrees and estates in this Nation by suffering flouds of miseries and billows of contempt to overwhelm for a time the face of this Church as of old wars heresies and schisms wasted the Asiatick African and Latin Churches not more it may be upon the account of Ministers weaknesse and unworthinesse than upon that of peoples levity pride and ingratefull inconstancy which hath been a great means to bring on and continue these overflowing streams Which nothing but the mighty power of God by the help of good and wise men can rebuke and asswage so that the face of this Church and its Ministry may yet appear in greater beauty and true Reformation after it s so great squallor and deformity which is not to be despaired of through Gods mercy yet in a farre other way than ever Mr. Brightman foresaw But when and by what means this shall be done the Authour of this Apology doth not as a Prophet undertake to foretell onely he observes the usuall methods of Gods Providence in the midst of judgement to remember mercy and after he hath sorely afflicted to repent of the evill and return to an humble penitent people with tender mercies so that we may hope his wrath will not endure for ever nor that he hath quite forgotten to be gracious or shut up his loving kindenesse in displeasure Also hee considers the wonted vicissitudes of humane affairs arising from the changes incident to mens mindes who weary of those disorders and pressures necessarily attending all forcible changes in Church or State and long frustrated with vain expectations of enjoying those better conditions in things civill and religious which are alwayes at first liberally promised and expected at last they are prone with the same impetuosity to retire as the ebbing Sea from those
fallacious or pernicious novelties to which the breath of some politick or passionate spirits had raised them so much above the ordinary mark of true Christian religion as to drown or threaten to carry away all those many happy enjoyments of truth peace order government and Ministry which formerly they enjoyed Not wholly it may be without but yet with fewer and more tolerable grievances which humble Christians ought to look upon in any setled Church and State rather as exercises of their patience duty and charity than as oppressions of their spirits Knowing that impatience usually punisheth it self by applying remedies sharper than the sufferings easily and hastily running down the hill as from health to sicknesse from peace to war from good to bad from bad to worse but very slowly returning from evill to good or recovering up the hill from worse to better It is true the Ministers of the Church of England of all degrees seem now to have an harder part to act for their honor and wisdome than ever they had under any Rulers professing to be Christian and reformed But they may not therefore weakly disclaim or meanly desert their Ordination and holy function nor may they despair of Gods if they have not mans protection who can soon make their very enemies to be at peace with them and stir up many friends unexpectedly for them It may be through the Lords mercy this winters floud shall be for their mendment or fertility and not for their utter vastation and ruine This fire shall not consume them but refine them this winnowing will be their purging and this shaking their setling As oppositions of old gave the greatest confirmations and polishings to those Truths which were most exercised with the hammer or file of heriticall pravity or schismaticall fury If it be the mending and not the ending the reformation and not the extirpation of Ministers which their severe censurers and opposers seek for why should not time of triall be given and all honest industry used to improve these well grown and flourishing fig trees before they be hewed down and stubbed up which heretofore have not been either barren or unfruitfull to God and man If either Papall or Anabaptisticall and Levelling enemies must at length after severall windings and turnings be gratified with their utter ruine and destruction which God forbid yet while Ministers have leave and liberty to pray to preach to print to doe well and worthily God forbid they should so farre injure God good men and so good a cause as not Christianly to endeavour its defence which at worst is to be done by comely suffering And who knows but that when these witnesses both against superstition and confusion in the Church shall seem to be slain cast out and buryed they may live again to the astonishment both of friends and enemies But if the sins of this Nation and the decrees of divine Justice doe indeed hasten an utter overthrow here of the reformed Ministry and the reformed Religion If Ministers of the ancient Ordination lawfull heirs of the true Apostolick succession are therefore accounted as sheep for the slaughter because they are better fed and better bred than others of leaner soules and meaner spirits If they are therefore to the men of this world as a savour of death unto death because they hold forth the Word of Truth and Life to the just reproach of a lying dying and self-destroying generation If we must at last perish and fall with our whole function and fraternity after all our studies charges labours and sufferings Yet it is fit some of us and the more the better lest our silence may argue guilt give the world both at present and in after ages some account why and how in so learned valiant wise and religious a Nation as this of England hath been wee as Ministers have stood so long what pious frauds and holy arts we had whereby to impose so many hundreds of years upon so many wise Princes so many venerable Parliaments so many pious professors of Christian and reformed Religion And lastly upon so quick and high spirited a people as these of England generally are neither so grosse as to be easily deluded nor so base as patiently to suffer themselves in so high a nature to be abused That so at least if the world can lesse discern for what cause the Ministry and Ministers are now to be destroyed they may see upon what grounds of piety or policy they were so long preserved in peace plenty and honour And for what reasons they now seek as their pious predecessors did to maintain not their persons so much as their office and function in its due order and authority that so they might have transmitted it in an holy and unblameable succession to posterity as that which in their consciences they verily think to be a most divine and Christian Institution Beneficiall for the good of the Church and of all mankinde which in former ages was ever esteemed the glory and blessing of this or any other Nation The setter forth of the light wisdome power and love of the eternall God in his Son Jesus Christ for the salvation of sinners and which thousands of Christians in all ages and places have experienced and approved to be to their soules the Savour of life unto life the mighty power of God to salvation The Author easily observes the present face of our heavens which are much darkned by those black and lowring clouds which chiefly hang over constant true and faithfull Ministers heads menacing them above any rank or calling of men Nor is he ignorant of the touchinesse and roughnesse the jealousies and timorousnesse of many mens spirits in these times whose highest pretentions to piety are set forth either by fierce oppositions against the Ministry or by such a weak pleading for and wary owning of their succession and ordination their calling and persons as ra-rather invites opposition contempt and insolency than any way gives credit or countenance to them and their function whose remaining branches of Presbytery will hardly thrive by the watering of those hands which have been and are destroyers of its root the Primitive Apostolicall Episcopacy they are pitifull defenders of that who are passionate opposers of this who of all men have given the greatest advantages to those that seek to abrogate the whole function and calling or to arrogate it to vulgar ignorance and impudence The grim and sad aspect on all hands upon Ministers makes the Authour out of charity to himself and others as willing to give a fair account of his profession so loath to offend any sober and judicious Reader or to contract the enmity of any others of ruder tempers by any rash stroke or inconsiderate dash of his pen to which he may be subject and for which he begs pardon both of God and man if any have escaped which yet may be so far venial as its innocent sharpnesse aims at no mens person but onely
at their supposed errors which are grown in some so rough and insolent both in words and deeds against poore Ministers that they had need to meet with something that hath good metall and usefull sharpnesse and not with that phlegmatick and sanguine softnesse which impudent men easily baffle and put both to the blush and silence yet hee meddles not save with great respect and tendernesse with any thing of Civill Power which no man may wisely dispute that is not able to resist it is foolish to shake the pen against the sword or oppose armed Legions with flocks of Geese No man may discreetly offend while as he must necessarily so he may honestly and safely be subject Prudence commands private men to leave the accounts of Ruling power to mens own consciences and to the Supream Over-ruler who best knowes as by what means they obtain it so to what ends and in what manner they use it It is enough for private persons at convenient distances to warm themselves by the light and heat of prevailing power neither scorching themselves by too neer approaches nor consuming themselves by indiscreet contestations with it Modesty also forbids such as are in subjection to dispute the actions or disparage the counsels of any that are above them who being many and so stronger are commonly by esteem supposed wiser than any one man and being successefull are usually esteemed blest and happy Although it is most certain That the many beginning from one and combined strength or counsell being but the twisting of single feeblenesse as so many hairs together the united many may be mistaken as wel as the divided unites Yea one sick man may infect many whole especially if his disease hath something catching and pleasing in it But if there happen by the Divine displeasure pestilent airs and noxious breaths in any countrey the strong the wise the great and the many are as liable to contagion and destruction as the weak the few and the foolish yea to Epidemicall and contagious diseases pestered cities and crowds of men are more subject than cels and solitudes No men are so wise but they may have errors And the sooner they see them to amendment the wiser they will be Nor is it the least part of wisdome in inferiours to shew to superiors their misapprehensions and failings rather by obliquely intimating than directly thwarting by great reflexions than rude affronts Especially in those things wherein a private man may be competently versed both by study and education yet no way trenching upon that tender point of civill power and dominion which is not a fit subject for a pen and inkhorn Therefore this Author presumes that the fair and free vindication of so publique an interest as this of the Ministry which is his proper sphear and calling can displease no men that have candor wit honesty honour good conscience or true Religion in them Nor will it anger sober men to be shewed what is amiss and how it may be mended which possibly they may be as unable as willing to doe Diseases may sometimes exceed the Art of Physitians violent Paroxysms are sometimes better left to spend themselves than provoked and encountred with medicines As for others of vain violent and foolish tempers it is better to offend than to flatter them and to suffer from them if God will have it so is more honorable than to be rewarded by them The greatest danger indeed is from those that are stolidè feroces full of those boisterous rude and brutish passions which grow as bristles upon hogs backs from ignorance pride rusticity and prejudice which make men either unable to read or impatient to bear or unwilling to understand the words of truth and sobernesse trusting more to bestiall than rationall or religious strength which most unmanly and unchristian disorders in mens soules how prevalent and epidemicall soever they may be yet they must not be here either flattered or fomented By calling their darknesse light or their evill good their presumptions inspirations their duller dreams high devotion their dissolute licentiousnesse Christian liberty their sillinesse sanctity their fiercenesse zeal their self-confidence and intrusion a divine call their disorderly activity speciall abilities their jejune novelties pretious rarities or their old errors and rotten opinions extraordinary and unheard of perfections When indeed their root is for the most part nothing but an illiterate and illiberall disposition neither learned to morality nor polished to civility neither softned nor setled by good education or true Religion being full of levity vulgarity unsatiate thirst and desire of novelties their fruit also is little else but malice cruelty avarice ambition worldly policy hypocrisie superstition loosenesse and profanenesse all conspiring as upon untrue and unjust pretentions so to evill ends namely to abase and destroy the true and ancient Ministry of the Gospell in this Nation and to bring into contempt all holy duties and dâ—vine Ministrations in this Church of Christ to cry down all good learning to corrupt the mindes of men with error and ignorance to debauch their manners by licentiousnesse or superstition to bring shame upon the reformed Religion here professed to wilder the judgements to wast the comforts to shipwrack the conscience and to damn the soules of poore people Where the Apologist meets with this black guard these factors for error and sin these agitators for the Prince of darknesse these enemies to God to Christ Jesus to all good Christians and to mankind God forbid he should give place to them or not charge them home and resist them to their face His duty and design is to detect their frauds and wickednesse to countermine their deep projects to frustrate their desperate counsels to fortifie the mindes of all good Christians against their strong delusions and oppositions to pull down their high imaginations to demolish their self-conceited strong holds to maintaine the honour of this Nation the glory of this reformed Church and the worth of its godly learned and industrious Ministry against their envious cavils and ungratefull calumnies If any men apart from fanatick presumptions secular interests popular applauses rusticall clamors and ignorant confidences shall upon rationall prudent and religious grounds propound any thing in a more excellent way either for kinde or degree whereby to advance the glory of God the honour of Jesus Christ the reall propagating of the Gospell the exercise of usefull gifts and graces of Gods Spirit in this Church r the encrease of charity or comforts among Christians for the encouragement of learning vertue and godlinesse for the welfare of this Nation or the serious reforming of Religion and the Ministry of it beyond what hath been still is and ever may be had from the gifts and graces the order and office the labours and lives of those that are the chief professors preachers and pillars of learning and religion in this Nation which are the able and faithfull Ministers of a due succession and right
dashing against their Bibles and some Almanack-makers casting a generall and publique scorn upon their Ministers and Ministry imputing both unjustly and indignly the folly and ridiculous impotency of some Ministers passions and actions which may be but too true to the whole function venerable order and learned fraternity without limitation or distinction of the wise from the foolish But the badnesse of the times or madn sse rather of any men in them makes this cause never the worse Indeed it is so great and so good having in it so much of Gods glory and mans welfare that it merits what it can hardly finde in secular greatnesse a proportionate patron who had need to be one of the best men and the boldest of Christians And therefore is the addresse so generall that besides our great Master the Lord Jesus Christ the founder and protector of our order and function this work might finde some pious and excellent Patrons in every corner whither so great a Truth hath of late been driven to hide it selfe by the boldnesse and cruelty of some the cowardise and inconstancy of others This book requires not the cold and customary formality of patron-like accepting it and laying it aside but the reality of serious reading generous asserting and conscientious vindicating Who ever dares to countenance this Apology in its main Subject The true and ancient Ministery of the Church of England must expect to adopt many enemies and it may be some great ones Whom he must consider at once as enemies to his Baptism his Faith his Graces and Sacramentall seals to his spirituall comforts his hopes of heaven to his very being being a Christian or true member of this or any other sound part of the Catholick Church Enemies also to his friends and posterities eternall happinesse The means of which will never be truly found in any Church or enjoyed by any Christians under any Ministry if it were not in that which hath been enjoyed and prospered in England not onely ever since the reformation but even from the first Apostolicall plantation of Christian Religion in this Island Of which blessed priviledge ancient honour and true happinesse no good Christian or honest English man can with patience or indifferency suffer himself his Countrey and posterity to be either cunningly cheated or violently plundered Certainly there is no one point of Religion merits more the constancy of Martyrs and will more bear the honour of Martyrdome than this of the divine Institution authority and succession of the true Ministry of the Church which is the onely ordinary means appointed by Jesus Christ to hold forth the Scriptures and their true meaning to the world and with them all saving necessary truths duties means and Ministrations wherein not onely the foundation but the whole fabrick of Christian Religion is contained which in all ages hath been as a pillar of heavenly fire and as a shield of invincible strength to plant and preserve to shine and to protect to propagate and defend the faith name and worship of the true God and his Son our Lord Jesus Christ This makes the Authour not despaire to meet with some Patrons and Protectors of this Defence in Senates Councels Armies and on the house top no lesse than in closets and private houses To whom it cannot be unacceptable to see those many plausible pretensions and potent oppositions made by some men against the Divine authority and sacred Office and peculiar calling of the Ministry so discovered as they shall appeare to be not more specious and subtill than dangerous and destructive to the temporall and eternall welfare of all true Protestants sober Christians and honest hearted English men who certainly next the pleasing of God and the saving of their souls have nothing of so great concernment to themselves and their posterity as this The preserving and encouraging of a true and authoritative Ministry which is the great hinge on which all learning and civility all piety and charity all gracious hopes and comforts all true Religion and Christianity it self depends as much as the light beauty regular motion and safety of the body doth upon its having eyes to see But if this freer and plainer Defence should neither merit nor obtaine such ample measure of favour and publique acceptance in the sight of judicious Readers as it is ambitious of and at least may stand in need of yet hath the Author the comfort of endeavouring with all uprightnesse of heart to doe his duty though he be but as an unprofitable servant And possibly this great and noble Subject the necessity dignity and divine authority of the Ministry of the Church of England so far carried on by this Essay which sets forth 1. The Scripture grounds established by the authority of Christ and his Apostles 2. The Catholick consent and practise of the Church in all ages and places 3. The consonancy to reason and order observed by all Nations in their Religion and specially to the Institutes of God among the Jewish Church 4. The Churches constant want of it in its plantation propagation and perfection 5. The benefit of it to all mankinde who without an authoritative Minâ—stry would never know whom to hear with credit and respect or what to beleive with comfort 6. The great blessings flowing from this holy function to this Church and Nation in all kindes These and the like grand considerations and fair aspects which this subject affords to learned judicious and godly men may yet provoke some nobler pen and abler person to undertake it with more gratefull and successefull endeavours whose charitable eyes finding the sometime famous and flourishing Ministry of this Church thus exposed in a weeping floating and forlorn condition to the mercy of Nilus and its Monsters the threatning if not overflowing streames of modern violent errors may take pity on it and from this Ark of Bulrushes which is here suddenly framed may bring it up to far greater strength and publique honour than the parent of this Moses could expect from his obscurer gifts and fortunes To which although he is very conscious as being of himself altogether unsufficient for so great a work and so good a word yet the confidence of the greatnesse and goodnesse of the cause the experience of Gods and generally all good Christians attestation to it in all former ages of the Church The hopes also of Gods gracious assistance in a work designed with all humility and gratitude wholly to his glory and his Churches service These made him not wholly refractary or obstinate against the intreaties of some persons whose eminent merit in all learning piety and virtue might incourage by their command so great insufficiencies to so great an unâ—ertaking Which is not to fire a Beacon of faction or contention but to establish a pillar of Truth and certainty Also to hold forth a Shield of defence and safety such as may direct and protect stay and secure the mindes of good Christians in the midst
in God and man to forgive our fallings as David did who no sooner had confessed I have sinned against the Lord but he heard that gracious reply The Lord hath put away thy sin thou shalt not die In the first place this for certain we may conclude That it is not the galling and stinging of these flesh flies 1. Peccator celando non facit nescium at confitendo sacit propitium Deum Aug. now our busie and bitter enemies of the Anti-ministerial faction that first brought this sore and rawness upon us but it is some foul and corrupt humor from within us which first brake out to such putrified sores and wounds which have invited those to feast upon our ulcers and deformities In a matter then most fit for deep and serious repentings I cannot be so superficial Confessio fallax periculosior est quaÌ„ procax obstinata defensio Nonnulli delosaconfessione se subtilius defendunt Bern. de Humil. as some have been who like Lapwings cry out loudest when furthest from their Nests being severe censurers of all men but themselves loth to see and confess their bosom sins or to own the deformities of their darlings hardly perswaded to cast away to the * Isa 2.20 Moles and Bats to the dark and deformed crew of Heretical novelties and Schismatical vanities those specious and gilded Idols Teraphims of their own imaginations which their fancies have forged and with Micahs devotion set up to themselves as Divine 2. Former due Conformity not the sin of the Clergy Sure it is but a very poor and pitiful account the product of Passion not of Reason which some men give while their with a vulgar vehemency accuse all the Clergy and Ministers of England for their former conformities and subjections to Authority in things to some men disputable for their nature and use yet then according to Law that is approved established and enjoyned by the * In quibus nihil certi statuit Scriptura divina mos populi Dei vel instituta majorum prolege tenenda sunt Aug. ep 86. Rom. 14.1 5. Let every man be fully perswaded in his own minde and whether they act or act not both are accepted of God in those things whereof there is no precise command So 1 Cor. 10.30 Master Hooker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Ecclesiastical Policy with incomparable Learning and gravity of Judgement hath beyond any Reply vindicated both the integrity of his own Conscience and the honor of this Church in things of extern order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publick consent wisdom and piety of all estates in this Church and State And which things very holy and learned men generally used accounting them If burthens to weaker consciences yet to wise and stronger men as lawful as it was for St. Paul to fail in the ship whose sign was Castor and Pollux Acts 28.11 Yea and so far necessary as being agreeable to their judgements the use and extern observation of them was enjoyned in the Church by due Authority and approved by their own personal subscriptions being no way destructive to any thing of Christian Faith or Holy Life Certainly a sober and good Christian must not tear in pieces or cast away his Bible because it is not so neatly bound as he would fancy Nor would I believe any humble Primitive Martyr or Confessor have despised Salvation by Jesus Christ alone duly exhibited in the Word and Sacraments as they were in this Church nor have refused Communion with this or any part of the Catholike Church truly professing Christ Crucified although the * Ipsa mutatio consuetudinis etiam qua adjuval utilitate novitate pertâ—â—bat August ep 19. nails of the Cross had been much sharper and heavier than any thing was in the stablished Order and Ministry of the Church of England which few Churches since the first hundred years wherein the Apostles lived ever enjoyed with more Purity Order and Simplicity as to the main than the Reformed Church here in England did So that many wise and good men begin now to think since these unhappy disputes have by attrition been kindled and far driven on to fire and sword seeming heretofore to have risen from humble meek and charitably tender spirits That the greatest sticklers against those things which were oft declared to be not any part of piety duty or devotion in themselves But onely as matters of extern order decency and circumstance were rather curious for the most part than * Disciplâ—â—â— nulla est melior gravi prudentique viro in his quae liberas habent observationes quam ut eomodo agaâ— quo agere viâ—â—â—n ecclesiam ad quam cunque fortè devenerit Quod enim neque contra fidem neque contra bonos merit injuâ—gitur indifferenter est habendum pro eorum inter quos vivitar sacittate servandum est August ep 118. ad Jan. Cavendum est â—e tempestate contentionis sermitas charitatis obnubiletur August ep 86. conscientious Dissenters being either very weak or very wilful And some have since sufficiently appeared rather wantonly nice loose and given to change than any way grave fetled or seriously solicitous in matters of Religious Order and Publick Ministrations Possibly it was not the least of our follies and sins that we did not with more thankfulness enjoy the many rich mercies Hinc in bella civilia praecipitamur quod mal a mitiora nimium cavemus Eras we then had instead of that regret and querulous impatience which was so loth to bear any such defects or burthens as some men imagined wherein for the most part ignorance or easiness or vulgarity of mindes and maners made * Qui in levibus à quotidiana recedit consuetudine Magnus licet vir sit certis tantum horis illum sapere noris Verulam greater out-cryes and aggravations than either truth of judgement or tenderness of well-informed Consciences The after-instability in some men mindes and stupidness of their maners shews the Vertigo and Lethargy of their Brains For many men who when it began to be in fashion strained at those gnats which formerly for many years they had digested yet afterward made no bones to swallow Camels of grosser innovations such as no distinctions can mince or chew small enough for a good Conscience And it is confessed by those that have now attained their after-wits that those former conformities enjoyned by Law were but motes in comparison of those beams which now threaten to eclipse the lights of this English World and to put out the very eyes of the Seers and Watchmen of this Church Many excellent Ministers for Learning Piety and Industry besides innumerable other Christians did in former times grow up to great thrift in sound knowledge and all beauties of holiness even amidst those so much suspected and decryed weeds of Conformity which if they were not as sweet Marjoram very savory yet sure they were not as mors in olla Colloquintida or
like wilde-fire running even to all extremes greater jealousies and impatiences of sufferings than of sinning Fierceness to be revenged upon any by whom they sometimes thought themselves injured in the least measure when it may be it was not the man as the Law by which they suffered Yea when some Ministers were gratified with such measures of revenge as might move even envy it self to pity those persons who suffered indeed justly from God for their sins yet from man they chose affliction rather than sin Yet still many Ministers followed with severe censures and harsh declamings even the miseries of those their Brethren or Fathers who were in all true worth equal to them and in many things as well as in an envied authority above them Yet in those sad ruines of some learned grave and godly men they seemed to glory casting faggots of calumnies into their fires shewing so little pity and so much severity to them in calamities Judges 1.7 That it will be no wonder to see many of their own Thumbs and Toes cut off and themselves brought to creep under even enemies tables for their Bread who helped or joyed so cruelly in maiming others and bringing them even to a morsel of bread Shewing less pity and humanity to their destroyed Brethren and Fathers than the Israelites did to the wasted Benjamites Judges 22.2 more rejoycing in the victory of a party than deploring the sin disorders and miseries of the whole The mean complyings also of some Ministers with those weaknesses and extravagancies of some mens opinions and practises in Religion which they then knew or suspected to be evil and dangerous of which they have since been forced oft to complain with bitterness of soul for want of timely reproving and resolute opposing Adde to these what is frequently observed and with great scandal Their shiftings and variatings from one living to another under pretence of Gods or the peoples call where the greater benefice is always the louder voice and most effectual call being always deaf to any thing that may in any kinde diminish their profit or preferment Still seising like ravenous Birds and Beasts or cunning Woodmen on any prey they can espie upon which they gain by a thousand windings and wily ambushes though never so injurious to the true owners even their Fellow Ministers and their whole Families These and such like frequent publick passages together with some Ministers most imprudent neglects of opportunities sometimes offered and much in their power by which to have brought differences to an happy composure especially in matters of Religion which were neither great nor hard to have been reconciled by men of true Prudence and Christian moderation which virtues have great influence in things of extern form and policy in the Church of Christ The fatal omissions and rejections of fair offers those cruel defeats also which have followed after and the unsuccessful blastings of all those plausible projects and specious designs which many of them had for some time driven on as Jehu very furiously and as they thought very triumphantly These I say and the like notorious imprudences if not scandalous impieties seem to many sober men to have been among the chief mists and clouds both of folly and infamy which have risen from too many Ministers lives and maners and so much eclipsed the glory and face of their whole Function which they have rendred too many men suspected as having more of the Jesuitick cunning and activity than of that meek and quiet spirit which was so eminent in Jesus Christ That from a pragmatical fierceness which sought to have an Oar in every Boat many Ministers are by many thought so superfluous both in Church and State that they are ready to throw them all over-board as thinking there is no use of them neither in the sad solemnities of Christians burial who beyond all men dying in the Lord and in hope of a blessed Resurrection ought not to be buried with the burial of an Ass or an Infidel nor in the joyful celebrities of mariage where there needs not onely much of humane prudence as to choice but more of divine benediction as to the holy use and happy success of mariage which among true Christians ought to be in the Lord and so may very well bear the publick benediction of those who are to bless the people in the name of the Lord yea even in matters peculiar to their office and over so esteemed and used in the Church of Christ both as to the Church-Government Discipline and holy Ministrations of Prayer Preaching and Sacramental Celebrations are Ministers by many thought more easily to be spared and dispenced withal as to any publick necessity than any Bailiff in an Hundred Praecept est vulgi animâ—â— insaâ—o impetu à rerum abusis adversus usum ipsum propelluntur Petrarch or a Constable in a Village And no wonder for nothing is more ordinary than for the most excellent things once degenerated to abuses so far to lapse in the opinion and esteem of vulgar and passionate mindes that they are ready foolishly to wish and greedily to welcome the total disuse and abolition of them I cannot write it and I hope no good Protestant 9. The dishonor cast by some upon the Ministers of England or true English heart will read it without grief and shame That I have lived to see that verified and fulfilled in too great measure which * Campian 10. Ratio Nihil Clero Anlicano puâ—idius Campian an Eloquent railer sometimes wrote not with more malice than apparent falsity at that time when the state of the Ministry in England had not more of publick favor than of true honor and merit both for learning piety and order Nothing saith he is more putid and contemptible than the English Clergy O that this reproach were with truth now to be contradicted or confuted which hath so heavily befaln us and so justly since too many Ministers became so tragmatick so impertinent so unsuccessful in State policies in worldly projects in secular agitations in counsels and actions of war and blood which they have agitated more intensively than Church affairs and matters properly religious How odious must it needs be when they are publickly seen so vastly differing from that Spirit of the Gospel which they Preach So disguised in their Habit so degenerating from their Calling so different from the rule and example of the Lord Jesus Christ of the holy Apostles of the blessed Martyrs of the primitive Bishops Presbyters and Confessors These might be seen possibly after the patern of their Saviour riding meekly on an Ass or as Ignatius on some vile beast to be crucified but they were never met on red and pale and black horses threatning blood Rev. 6. and war and famine and death to the Ages and Churches in which they lived By the imitation of whose wisdom from above Jam. 3.17 Church-men by Civil and Canon Laws were
dubious in their rise and prone to be exorbitant in their progress and most injurious in their success have most of Love Patience and Christian Charity which are indisputably commendable in the Christian Psal 15.4 though they be to the mans own hinderance It will not be asked of Ministers of the Gospel at the last account who fought and slew and spoiled c. but who fasted and prayed and mourned for the sins and judgements on the Nation and Church nor will they easily be found in Gods Book of Martyrs who died upon disputable quarrels in Civil Wars while they neglected the indisputable duty of their Office and Ministery Levit. 10.19 Thou shalt not sow thy field with mingled seed Incongruam non probat mixturam Deus bonitate simplicissimus simplicitate optimus August Ministers never reap less crops of love or respect from men than when they sow that forbidden mislane the Tares and Cockle of passionate novelties unproved opinions and civil dissentions among the seeds of Religion and essays of Reformation From which mixtures those Ministers whose gravity wisdom and humility have most withheld or soonest withdrawn their hearts and hands are the likeliest men by their piety moderation patience and constancy in holy and justifiable ways to recover and restore the dignity of their Calling Who in the midst of those great and wide inrodes which have much broken down the fence and occasioned the letting in all sorts of wilde beasts upon the Lords Vineyard of this Church while others like dead stakes formerly making a great shew in the hedg are found rotten weak and unsound These are evidenced to all true Christians to be as living standards well rooted in their pious principles and not easily removed from that stedfastness and meekness of their practises in ways of judicious constancy which they have hitherto with patience maintained in the midst of those tempests which have not so utterly overwhelmed them but that in many places they appear fixed and unmoved in their pious integrity and patient charity which makes them looked upon with some eye of pity love and honor by all ingenuous spectators while yet they generally reflect with scorn and laughter on many others who in the publick storm thought themselves gallant sailers and skilful steersmen yet having made great waste of their patience obedience and discretion they seem also much crackt in their conscience credit and reputation For seeking inconsiderately to pull down or to possess themselves of others Cabins who as Pilots had a long time safely steered the Ship they have almost split and sunk the whole Vessel wherein they and others were embarqued Nor will they any way be able to buoy it up again or stop the daily increasing and threatning leaks till forsaking those soft and shameful compliances with factious novelties and immoderate ways of vulgar reformings they return to that primitive firmness and indisputable simplicity of the Antient which were the putest and best formed Churches both as to Doctrine Discipline and Government which no learned and unpassionate man needs go far to finde out either in Scripture paterns or in the Churches after-imitation by which the dignity of the Ministry and Holy Mysteries of the Gospel always preserved themselves amidst the hottest persecutions both in the love and obedience of all sound and sober Christians So that in my judgement who know how hard it is to play an after-game in point of Reputation and who have no design but a Publick and Common good writing thus freely as under the favor so without the offence I hope of any good man The Ministers of this Church will never be able to stand before those men of Ai their many adversaries who are daily scattering them into many feeble factions and pursuing them every where so divided with scorn and afflicting them with many affronts and injuries until having taken a serious review of their late extravagancies and making a serious scrutiny into their consciences and finding as they needs must if they be not wilfully blinde or obstinate some accursed thing some Babylonish garment and wedg of Gold something wherein proud or ambitious or covetous or revengeful or injurious emulations or other more venial errors have tempted tâ—◠〈◊〉 to offend they cast them quite away and so humbly re'ally themselves to that Primitive Harmony that Excellent Discipline Order and Government wherein was the honor beauty and consistency of the Church and Christian Religion even when least protected and most opposed by secular powers Of whom Christian Bishops Ministers and People never asked leave either to believe in Jesus Christ or to live after that holy form and publick order wherein Jesus Christ and the blessed Apostles after him established and left them which obtained universal imitation and use in all Churches for many hundred of years from true Christians both Pastors and People in the midst of persecutions 14. Jere. 6.16 Thus saith the Lord Stand in the ways and see and ask for the old paths where is the good way and walk therin and ye shall finde rest for your souls Out of which old and good way of Primitive Vnity Order Government Discipline and holy Ministrations if those immoralities be kept as they may most easily to which we see the lusts and passions of men are prone to run even in all * Non datur reditus ad unitatem nisi per veritatem nec ad veritatem nisi per vetustatem Quum illud est antiquissimum quod verissimum Cypr. novel forms and inventions pretend they never so much at first to glorious Reformations Nothing can be a more present and soverein restorative for this Church and the true Reformed Religion to settle with truth and peace among us both to the comfort of all able Ministers and the satisfaction of all sober Christians who study the truth and unity of the Faith not the power and prevalency of any faction We need not go far to seek the root and source of our miseries present or impendent which have brought forth so bitter fruits whereby God at once would shew and satisfie vain men with their own delusions * Isai 66.4 In which heady and high-minded men trusting more to their own wits or tongues and to the * Jere. 17.5 Cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord. arm of flesh in politick machinations than to the living God in holy and humble ways of truth and peace have soon found them to be both vain and cursed things As it is evident at this day in the sad fate which some Ministers folly presumption and precipitancy together with other sinful frailtiles and excesses have brought upon themselves and their whole Function in this Church Who first despising then destroying the Antient and Catholike conduits of their Order and Ministry which derived from Christ by his Apostles went on in an after constant succession of true
Ministerial Power and Authority have digged to themselves Jere. 2.13 empty broken cisterns of novel and divided ways which can hardly hold any water Jude 12. but like wandring clouds without water affecting Supremacy or Parity or Popularity in Church power they have almost brought it to a nullity through the incroaching and over-bearing of Blebeian Insolence who finding Ministers thus divided among themselves and scrambling for Church power in common without any order or distinction either of Age or gifts and parts the common people being the most begin to conceit and challenge to themselves first a share next the supremacy and original of all Church power as if in the illiterate heads illiberal hearts and mechanick hands of the common sort of Christians and without reproach the most part of them and the forwardest of them against the Function of the Ministry have been and ever will be of no higher rank breeding or capacity Jesus Christ had placed the Keyes of Heaven the power eminent and paramount of all Church authority and holy administrations which Christ eminently and his Apostles ministerially had and exercised afterward committing them to able and faithful men such as doubtless were many degrees raised above the vulgar and distinguished in gifts and power Ministerial both ordinary and extraordinary Thus from the head and shoulders and arms Jesus Christ the Apostles the succeeding Bishops and Presbyters which were of Gold and Silver Church power is by some forced to descend to the belly thighs and feet of the people which are part of Iron Dan. 2.32 and part of miry-clay Most of whom so much stickling to be controlers of Christs houshold the Church are not in any discreet and sober mans judgement fit to be stewards or scarce in any degree of ingenuous service in a well ordered family They may make good Gibeonites for the house of God but very ill Levites or Priests Thus I have shewed how the sparks of many Ministers passionate opinions and violent practises flying up and down in their many disorderly breathings and extravagant Motions both in Church and State they at last lighting upon the thatched houses the combustible stuff of common peoples mindes and maners have set their own houses on fire to the deformity discontent and danger of all that dare own themselves and their holy Function as delivered to them from a better and diviner hand And indeed it is of the Lords mercies that we have not been ere this utterly consumed both root and branch for our follies and strange fires by the malice cruelty and despight of those to whose rage as to the Seas the Lord hath hitherto set bounds who are our enemies not for our sins and failings but for the reformed truths and Gospels sake which we preach and profess Amidst the sequestrings plunderings silencings wastings affronts calumnies indignities and discouragements cast upon or threatned by some against those of the Ministry above any other calling as if the Crosses taken down from Steeples and Churches were to be laid on the necks and shoulders of Ministers It is a wonder that any remnant of godly able and true Ministers hath hitherto escaped through the indulgence of God and the favor or moderation of some in power who know not it seems how to reprobate all those as Antichristian by whose Ministry they may hope themselves and others either are or may be brought to the saving faith of Jesus Christ and to the hope of Gods elect Exod. 2.8 Nor can they yet be perswaded to act as Pharaohs that knew not Joseph So that we cannot but wonder with thankfulness to God and to those who now exercise civil power among us that the Reformed Ministers and Ministry in this Church have not been made like Sodom and Gomorrah when we consider how many showres of fiery darts from violent and cruel men like thick clouds pregnant with thunders and lightnings hang over our heads Jâ—lian took away from the Clergy all immunities honors and provisions of corn formerly by Emperors given to them he abrogated all Laws in favor of them Sozonen l. 5. c. 5. Who like Julian the Apostate are impatient of nothing so much as this That their should be any true Ministers or Ministry in due order holy Authority Evangelical succession and setled maintenance continued in this or any other Reformed Church Who seeking to joyn the Lyons skin to the Fox's would fain leven Military spirits against the Ministry that so the Soldiery might use or rather abuse their Helmets as Bushels * Matth. 5.15 under which they may put the Candles of the Ministry thereby to overwhelm and extinguish those lamps of true Religion pretending that some Troopers flaming swords as the guard of Cherubims will be more useful to keep the way of the tree of life than all those burning and shining lights of the true Ministers who are rightly called and ordained in the Church whose learned labors and patient sufferings in all ages from the Apostles times have undoubtedly planted watered propagated and under God preserved the true Christian Religion either from Heathenish ignorance Idolatry Atheism Prophaneness and Persecution on the one side or from Antichristian Errors Superstitions Corruptions and Confusions on the other 16. Politick and Atheistical Engines used by some against the Ministry Yet are there now not onely secret underminings but open engines used by which some men endeavor utterly to overthrow these great boundaries firm supports and divine constitutions of Christian Religion the Authority Office Power and Succession of the true Ministers and Ministry of the Gospel Which plots and practises can be nothing else but the devils high-way either to utter Atheism Irreligion and Prophaneness or to the old grosser Popery Error and Superstition or at best to those detestable and damnable formalities in matters of Religion which our late Seraphick Sadduces or Matchiavellian Christians have learned and confidently profess Some of whom like Jezebel Rev. 2.20 that made her self a Prophetess or like the old * Irenaeus l. 1. c. 35. Carpecratis Gnosticorum dectrina per fidem operationem salvari homines reliqua indifferentia secundum opinionem hominum bona aut mala vocari cum nihil natura malum fit Gnosticks Montanists Moniehes Carpocratians Circumsellians Valentinians and the like rabble of wretches have their wilde speculations beyond what is written in the holy Scriptures or ever believed and practised in the Churches of Christ who teach men to think say and write That God Christ Jesus the holy Spirit good Angels and Devils the Scriptures Law and Gospel Ministry and Sacraments the Souls immortality and eternity the Resurrection and Judgement to come all Virtue and Vice Good and Evil Heaven and Hell all are but meer fanciful forms of words fabulous imaginations feigned dreams empty names being nothing without us or above us That all this which men call Religion is nothing else but the issues of humane inventions which by the
malicious designs than to see that woful day wherein this abomination which threatens to make the Reformed Religion desolate in this Church of England being set up the whole Function and Succession of the true and lawful Ministry here should be questioned cashiered triumphed over and trampled upon by the foot of Ignorance Error Popery Jesuitism Atheism Profaneness and all sorts of disorderly mindes and maners All which heretofore felt the powerful restraints the mighty chains the just terrors and torments cast upon them by the convincing Sermons learned Writings frequent Prayers and holy examples of many excellent Ministers in England before whom the devils of ignorance error profaneness schism and superstition Luke 10.18 Vera fulgente luce flaccessit fulguris coruscatio terrore magìs quà m lumine conspicua Chrysost were wont to fall as lightning to the ground from their fanatick Heavens Have all these Sons of Thunder and of Consolation too who were esteemed heretofore by all Reformed Christians in this Church to be as Angels of God Embassadors from Heaven Friends of Christ the Bridegroom of their Souls more pretious than fine Gold dearer to humble and holy men than their right eyes the beauty of this Church and blessing of this Nation Have they all been hitherto but as Mahumetan Juglers or Messengers of Satan or Priests of Baal or as the cheating Pontifs of the Heathen gods and oracles Have they all been found lyers for God and born false witness against the Truth and Church of Christ Have they arrogantly and falsly * Numb 16.3 Ye take too much upon you since all the Congregation is holy every one of them c. Wherefore lift ye up your selves above the Church of the Lord Thus Korah and his company against Moses and Aaron taken too much upon them in exalting themselves above their line and measure Or magnifying their Office and Ministry above the common degree or sort of Christians And why all this art fraud and improbity of labor in Ministers Sure with the g eater sin and shame learned and knowing men should weary themselves in their iniquity Quò minor tentatio tò majus peccatum Aquin when they had so little temptation to be either false or wicked in so high a nature Alas For what hath been and is all this pompous pains and hypocritical sweat of Ministers Is it not for some poor living for the most part for a sorry subsistence a dry morsel a thred-bare coat a cottagely condition In comparison of that plenty gallantry superfluity splendor and honor wherewith other callings which require far less ability or pains have invited and entertained their professors in this plentiful Land Judges 8.6 Are not the gleanings of the grapes of Ephraim better than the vintage of Abiezer Are not the superfluities * Merito à secularibus negotiatoribus lucro praemio superamur quum caelestia aeterna à Christo expectamus munera Jeron of any ingenuous calling beyond the necessaries of most Ministers And all this that after infinite studies pale watchings fervent prayers frequent tears daily cares and endless pains exhausting their Time Spirits Estates and Health they might through many vulgar slightings reproaches and contempts with much patience condemn themselves and their relations first to * Grave est paupertatis onus ubi deest bonae conscientiae levamen quâ sublevante gravescit nihil quâ dulcante nihil amarescit Petrach poverty which is no light burden where a good conscience is wanting or an evil one attending as in this case malice doth suppose And now at last after more than One thousand five hundred years and one Century and half since the Reformation in all which time this Nation hath more or less enjoyed the inestimable blessing for so our pious Ancestors esteemed the lights of this World the true Ministers of the Church in their Prayers Preaching Writings holy Offices and Examples they should by some men be thought unworthy of any further publick favors or imployment and to have merited to be counted as sheep for the slaughter * Rom 8.16 For thy sake are we counted as sheep for the slaughter and killed all the day long Laniâ—na diaboli Christi victima Leo. They are Christs Lambs whom the Devil delights most to â—utcher in their persons And as to their Function or Calling which was ever esteemed sacred among true Christians to be wholly laid aside and outed with all disgraceful obloquies as if they had been but pious Impostors devout Vsurpers and religious Monopolizers of that holy Ordination divine Mission Power and Authority which Christ gave personally to the Apostles and both by declared intent and clear command to their due and rightful Successors in that ordinary Ministry which is necessary for the Churches good Or at best they must be reputed but as superfluous burthensom and impertinent both in Church and State chargeable to the publick purse dangerous to the publick peace useless as to any peculiar power of holy Administrations which some think may be more cheaply easily and safely supplied by other forward pretenders who think themselves endued with greater plenitude of the Spirit with rarer gifts with diviner illuminations more immediate teachings and special anointings by which without any pains or studies they are suddenly invested into the full office and power Ministerial And as they are themselves led so they can infallibly lead all others into all truth with such wonderful advantages of ease and thrift both for mens pains and purses that there will be no need to entertain that antient form and succession of ordained Ministers as any peculiar calling or function amidst so gifted and inspired a Nation So much more sweet and fruitful do these self-planted Country Crabs and Wildings now seem to many than those Trees of Paradise which with great care and art have been grafted pruned and preserved by most skilful hands which these new sprouts look upon and cry down as onely full of Moss and Missletow In this case then O you excellent Christians such freedom as I now use I hope may seem not onely pardonable but approvable and imitable to all good Christians who fear God and love the Lord Jesus Christ who have any care of their own souls any charity to the Reformed Churches any pity to their Countrey any tenderness to the religious welfare of posterity And in a matter of so great and publick importance it is hoped and expected by all good men That none of you either in your private places or publick power and influences will by any inconsiderate and mean compliance gratifie the evil mindes of unreasonable men in order to compass the Devils most Antichristian designs who seeks by such devices first to deceive you next to destroy and damn both you and your posterity Your * Blasphemiae proximum est Christiani silentium ubi Christi causa agitur negligitur quam filendâ— aquè prodimus ac Judas salutando aut
Petrus abnegando Jeron silence or reservedness in such a cause and at such a time as this will be your sin as it would have been mine How much more if you use not your uttermost endeavors in all fair and Christian ways to stop this Stygian stream but most of all if you contribute any thing of that power you have whereby to carry on this poysonous and soul-destroying torrent Words are never more due than in Christs behalf who is the Incarnate Word and for his Ministers who are the Preachers of that Word 22. The sense of the best Christians as to the Ministers case 2 Sam. 19.30 Non is this my private sense and horror alone but I know you O excellent Christians who are truly men of pious and publick not of proud or pragmatick spirits cannot but daily perceive That it is the general fear and grief of honest and truly reformed Christians in this Nation Who with one mouth are ready to say to those in place and power as Abraham did to the King of Sodom or Mephibosheth to David Let those cunning cruel and covetous Zibas whose treacherous practises and ingrateful calumnies seek to deprive us of our Houses Goods Lands and Liberties let them take all so as our David the beloved of our souls our Christ our true Religion our glory our true Ministers and Ministry may be safe Let others take the spoils and booties of our labors Gen. 14.21 onely give us the souls of our selves and our posterity for a prey which are like to perish for ever unless you leave us those holy means and that sacred Ministry which the wisdom and authority of Christ onely could as he hath appoint which the Churches of Christ have always enjoyed and faithfully transmitted to us for the saving of our sinful souls This request the very Turks unasked do yet grant in some degree to the poor Christians who live under their dominion And if it may seem to be our error and fondness thus to prise our true and faithful Ministers Illos nimis diligere non possumus Christiani quorum Ministerio Deum diligimus à Deo diligimur Cypr. and that onely divine Authority which is in their Ministry yet vouchsafe to indulge us in the midst of so many epidemical errors this one pious error and grateful fondness which not custom and tradition but conscience and true judgement have fixed in us since we esteem next * Vnicus est modus diligendi Deum nescire modum Aug. God and our blessed Saviour and the holy Scriptures the true Ministry of the Church as that holy necessary ordinance which the divine wisdom and mercy hath appointed whereby to bring us to the saving knowledge of God and our Lord Jesus Christ by the Scriptures That as we ow to our parents under God our Natural and Sinful Being whom yet we are bid to honor so our Christian Mystical and Spiritual Being 1 Cor. 4.15 Though you have ten thousand teachers in Christ yet you have not many fathers For in Christ Jesus I have begotten you through the Gospel we ow to our true Ministers as our holy and spiritual Fathers by whose care we have been truly taught and duly Baptized with divine Authority in the Name of the blessed Trinity both instructed and sacramentally confirmed in that faith which is the onely true way of eternal life By their study pains love and diligence when we would have been otherwise willingly ignorant and wholly negligent of our souls good our darkness by Gods grace and blessing on their labors chiefly hath been dispelled our ignorance enlightned our deadness enlivened our enmity against God and our Neighbor removed our hardness softned our consciences purged our lusts mortified our lives as to an holy purpose prayer and endeavor reformed our terrors scattered our ghostly enemies vanquished our peace and comforts obtained our souls raised and sealed to a blessed hope of eternal life through the mercies of God and the merits of our Redeemer whose Embassadors our true Ministers are â— And indeed we have no greater sign or surer evidence of our faith in Christ and love unfeigned to God than this That we love and reverence those and their calling as men who onely have authority in Chriss name to administer holy things to us And however others who have lately sought to come in 23. Of Praâ—enders to the Ministery not in * Seducunt è via incautos viatores ut securius ipsos perdant lenocinantès lairenes Greg. by the door but ever the wall who seek also like * John 10.8 All that came before me i. e. as Messias or Christ are theeves and robbers John 10.1 He that entereth not by the door into the sheepfold but climbeth some other way is a thief and a robber Vers 7. I am the door of the sheep We can neither come to be of the sheep of Christ but by faith in him nor shepherds of those sheep but by that door of authority which Christ hath set open in the Church by Ordination Bishop Downam Serm. theeves and robbers to lead us plainer people out of the right way that they may the better rob and spoil us pretend they are so rarely gifted that they will teach us the same or higher truths and administer the same holy things in a new and more excellent way than ever the best ordained Ministers of this Church have done Yet truly saving the confident boasting of these new masters we could never hitherto discern in any of them either by their much speech or writing with which they may make a great sound and yet be very empty any such sufficiencies as they lift every where so much to boast of Muchless have they ever produced any shew of Scriptural power Divine authority Mission from Christ or footstep of Apostolical succession in the Church in which every one that can speak tollerably we cannot think is presently sent of God for a publick Minister of holy things no more than every well-spoken Traveller or diligent Factor or Carrier is a Publick Agent Herauld or Embassador to any Prince or State or City although they may know their Princes Masters or Neighbors minde in many things We know it is not what waters men fancy but what God appointeth which will cure the blinde or leprous And we finde by daily sad experience that they whose pride or peevishness forsakes or scorns to use the waters of Jordan the means which Christ hath instituted and the Ministers which by his Church he hath ordained do commonly get no * Sacra mysteria non vi naturaliÌ„ sed voluntate dei supernaturali perficiuntur August In sacâ—â— sine mandato Divino vel maxima virtus deficit cum illo vel minima valescit Jeron more good by their padling 2 Kings 5.12 or dipping in other streams which they fancy better than Naaman would have done if he had gone to his so much extolled Rivers of Damascus and
the able godly and painful Ministers but the whole Ministry it self and all holy Ministrations rightly performed by its Authority despised invalid decryed and discountenanced In many places affronting some vexing and oppressing others menacing all every where with total extirpations For they who pretend to have any man a Minister that lists intend to have none such as should be As they that would have every man a Master or Magistrate mean to have none in a Family or State but onely by specious shadows of New Teachers and Prophets they hope to deprive us of those substances both of true reformed Religion and the true Ministry which we and our Forefathers have so long happily enjoyed and which we ow to our posterity 28. The great and urgent causes of complaint Nor is this a feigned calumny or fictitious grief and out-cry Your piety O excellent Christians knows That the spirits of too many men are so desperately bent upon this design against the Function of the Ministry that they not onely breathe out threatnings against all of this way the duly ordained Ministers but daily do as much as in them lies make havock of them and in them of all good maners and reformed Religion while so many people and whole Parishes are void and desolate of any true Minister residing among them I leave it to the judgements and consciences of all good Christians to consider how acceptable such projects and practises will be to any sober and moralized professor to any gracious and true Christian to any reformed Church or to Christ the Institutor of an authoritative and successional Ministry or last of all to God whose mercy hath eminently blessed this Church and Nation in this particular of able and excellent Ministers so that they have not been behinde any Church under Heaven That so exploded Speech then Stupor mundi clerus Anglicanus The Ministers of England were the admiration of the Reformed World had noâ— more in it of crack and boasting than of sober Truth if rightly considered onely it had better become perhaps any mans mouth than a Ministers of this Church to have said it and any others than believers of this Church to have contradicted and sleighted it Since to the English Ministers eminency in all kinde so many forein Churches and Learned Men have willingly subscribed as to Preaching Praying Writing Disputing and Living On the other side How welcome the disgrace of the Ministry will be to all the enemies of Gods truth of the Reformed Religion and of all good order in this Church and State it is easie to judge by the great contentment the ample flatterings the unfeigned gloryings the large and serious triumphings which all those that were heretofore professed enemies to this Church and our Reformed Religion either such as are factious and politick Factors for another Supremacy and Power or such as carry deep brands of Schism and Heresie on their foreheads or such as are professedly Atheists profane idle and dissolute mindes discover in this That they hope they shall not be any more tormented by the prophecying of these witnesses Revel 11.10 They that dwell on the earth shall rejoyce over the dead and unburied bodies of the witnesses and make merry because these two Prophets tormented them that dwelt on the earth the true and faithful Ministers of the Church of England Than whom none of that order in any of the late Reformed Churches and scarce any of the Antients have given more ample clear and constant testimony to the glory of God and the truth and purity of the Gospel by their Writing Preaching Praying Sufferings and holy Examples Living and Dying which I again repeat and justifie against those who swell with disdain and are ready to burst with envy against the real worth and undeniable excellency of the Ministers of the Church of England All which makes me presume That you O excellent Christians can neither be ignorant nor unsatisfied in this point of the Evangelical Ministry both as to this and all other Churches use benefit and necessity as also to the divine right of it by Christs institution the Apostles derivation and the Catholike Churches observation in all times and places as to the main substance of the duties the power and authority of the Function however there may be in the succession of so many ages some Variation in some Circumstantials The peculiar office and special power were seldom as I have said if ever questioned among any Christians until of late much less so shaken vilified and traduced as now it is by the ungrateful wantonness and profane unworthiness of some who not by force of reason or arguments of truth but by forcible sophistries armed cavilings violent calumnies and arrogant intrusions have like so many wilde Bores sought to lay waste the Lords Vineyard Pretending That their brutish confidence is beyond the best dressers skill Psal 80.30 The Boar out of the wood doth waste it and the wilde Beast of the field doth devour it Et atroces insidiatores aperti grassatores Ecclesiam divastare contendunt tam marte quà m arte Aug. Matth. 9.38 Pray ye the Lord of the harvest that he would send forth laborers into his harvest Matth. 8.32 The whole herd of swine ran violently down a steep place into the Sea and perished in the waters Immundi illi Ministâ—i inordinati Doctores per ignorantiae temeritatis superbiae praecipitia feruntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profunditates Satanae Apoc. 2.24 in errotum blasphemiarum confusionum omnium abyssum Chemnit that their irregular rootings are better than the carefullest diggings that their rude croppings and tearings are beyond any orderly prunings or wary weedings that their sordid wallowings and filthy confusions are before any seasonable manurings that there needs no skilful Husbandmen or faithful Laborers of the Lords sending the Churches ordaining or the faithful peoples approving where so many devout swine and holy hogs will take care to plant water dress and propagate the Vine of the true Christian Reformed Religion to which the hearts of men are naturally no propitious soyl Nor is the event as to the happiness of this Church and its Reformed Religion to be expected other without a miracle if once those unordeined unclean and untried spirits be suffered to possess the Pulpits and places of true and able Minishers than such as befel those forenamed cattel when once Christ permitted the devils to enter into them All truth order piety peace and purity of Religion together with the Function of the Ministry will be violently carried into and choaked in the midst of the Sea of most tempestuous errors and bottomless confusions 29. Absurdities The impious absurdities enormious bablings and endless janglings whereby some men endeavor to dishonor and destroy the whole Function of the reformed and established Ministry in this Church and to surrogate in their places either Romish Agitators or a ragged Regiment of new and necessitous
voluntiers 1 King 13.33 Jeroboam made of the lowest of the people Priests whosoever would he consecrated him and he became one of the Priests V. 34. And this thing became sin to the house of Jeroboam to cut it off and destroy it from the face of he earth whosoever lists not to consecrate but desecrate himself by an execrable boldness or else is elected and misordained by that zealous simplicity schismatical fury and popular madness after any novelty which is ever in any meaner sort of people These no doubt are sufficiently known to you together with those learned solutions those sober and to wise men satisfactory answers which have by many worthy Pens both long since and lately been made publick both as to the calumnies of the adversaries and the vindication of this Church and its Ministry Which is conform not onely to our wise excellent and antient Laws but to all right reason common rules of order and policy dictates of humane nature practise of all Nations Also to the Precepts Institutions Paterns and Customs of God of Christ of the Apostles and of all the Churches and ever was so esteemed and reverenced until the sour and unsavory dregs of these perilous last 2 Tim. 3.1 and worst times came to be stirred and drawn forth Wherein under pretences of I know not what special calling gifts and privileges but really to advance other fruits than those that use to grow from the Spirit of truth peace holiness and order some men are resolved to ascend to that desperate height of impiety which counts nothing a sin a shame or a confusion I shall not so far distrust the knowledge memory or consciences 30. Ministers unheard ought not to be condemned Quod rationibus non possunt fustibus satagunt deficientibus scripturis succurrant gladii Aug. de Circumcel Lunam è calo quum non possunt deducere allatrant canes Sen. of wise and worthy Christians as to abuse their leisure by a large exact and punctual disputing every one of those Particulars Arguments and Scriptures which have been well and learnedly handled by others who have put the heady rabble of their opponents to so great disorders as from Arguments to threaten Arms from shews of Reason to flie to Passion from sober Speaking to bitter Railings Scoffings and Barkings at that Light which they see is so much above them Onely I cannot but suggest in general to all good men That it seems not to me onely but to many much wiser and better than my self a very strange precipitancy which no Christian wise Magistrates will permit more like tumultuary rashness and schismatical violence than either Christian zeal or charitable calmness That the whole Order and Function of the Ministry of the Gospel in this Reformed Church so long owned by all good men both at home and abroad so long and largely prospered here with the effects and seals of Gods grace upon it so esteemed necessary to the very Being of any Church and Christianity it self by all sober and serious Christians For there can be no true Church where Christ is not who promised to be with his Ministers to the end of the World So that where no true Ministry is there can be no presence of Christ as to outward Ordinances Matth. 28.20 which is spoken to those that were sent to Teach and Baptize c. Lastly This Calling so never opposed by any but erroneous seditious licentious or fanatick spirits of later times That I say this antient and holy Function should without any solemn publick conference impartial hearing or fair consultation even among Professors of Reformed Christianity be at noon day thus vilified routed and sought to be wholly outed by persons whose weavers beams or rustick numbers and clamorous crouds not their reason learning piety or virtue renders them either formidable or any way considerable further than to be objects of wiser and better mens pity and charity or fears and restraints Is it that there are no Ministers of the true and good old way worthy to be heard or comparable to those plebeian pieces who by a most imprudent apostacy Et osores desertores sui ordinis Sulp. Sev. becoming haters and desertors of their former holy orders and authority Ministerial have taken a new Commission upon a popular account Are none of the antient Ministers fit to be advised with or credited in this matter which concerns not themselves so much as the publick good both of Church and State Are they all such friends to their own private interests some poor living it may be as to have no love to God to Christ to the Truth or to the Souls of men Have they no learning judgement modesty or conscience comparable to those who being parties and enemies against them hope to be their onely judges and to condemn them Is wisdom wholly perished from the wise and understanding hidden from the prudent Is Religion lost among the Learned and onely now found among simple ideots Or rather are not the Antiministerial adversaries so conscious to the true Ministers learned piety and their own impudent ignorance that they are loth and ashamed to bring the one or other to a publick test and fair trial resolving with the Circumcellions with more ease to drive them Circumcelliones inter Donatistas furiostores cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Continentes se vocitabant jus fasque omne evertenies sacerdotibus Ministris Catholicis vim inserebant omnia ditipientes c. Calcem cum aceto in oculos piorum ingerebant Vil. August c. 9. 1 King 18.21 than to dispute them out of the Church aiming not to satisfie any by their reason but to sacrifice all to their passion if they can get power Who doubts but that if the learned and godly Ministers in this sometime so famous and flourishing Church of England who seem now in the eyes of their enemies as if they had been taken by Pirates or Picarooms onely fit to be so thrust under Hatches not worthy to be spoken with to appear to be trusted or regarded if they might have so much publick favor which they despair not of and do humbly intreat as by solemn tryal and dispute to assert their Station and Function against their adversaries as some have in private ways done Who doubts I say but by Gods assistance whose mercy hath not will not ever forsake them they would make the halting and ungrateful people of this Church to see whether the Lord or Baal be God Whether I say the Primitive Order and Divine Constitutions of Christ which have on them the Seal of the Scripture the Stamp of Authority and carry with them all the beauties of holiness For right reason due order decency peaceableness and proportionableness to the great ends of Christian Religion together with their real usefulness confirmed by the happy experience of the Primitive times the purest Saints the best Christians the constantest Confessors holy Martys and most
flourishing Churches Whether I say these should continue in their place and power wherein God hath set them and out pious Predecessors have maintained them in this Church and Nation or these yesterday-novelties the politick whimseys and Jesuitick inventions of some heady but heartless-men should usurp and prevail in this Church after sixteen hundred years prescription against them and which are already found to have in them besides their novelty such emptiness flatness vanity disorder deformity and unproportionableness to the great end of right ordering Christian societies of saving of souls by edifying them in truth and love Eph. 4.10 11 12 13. that they have been already productive of such dreadful effects both in opinions and practises Mirabutur ingemuit â—â—hâ— se tam citò fieri Arianum Jeròn cont Lucif John 14.16 The Comforter even the Spirit of Truth he shall abâ—de with you for ever that they make the Protestant and Reformed Churches stand amased to see any of their kinde bring forth such Monsters of Religion as seem rather the fruit of some Incubus some soul and filthy spirits deluding and oppressing this Reformed Church than of that blessed and promised Spirit whose power whose rule whose servants have always been the most exactly and constantly holy â—ust and pure For any true Christians then to allow and foster such prodigies of Protestant Religion as some are bringing forth seems no less preposterous than if men should resolve to put out their eyes and to walk both blindfold and backwards or to renverse the body by setting the feet above the head Indeed it is putting the Reformed Religion to the Strapado and crucifying Christ again as they did Saint Peter after a new posture with his head downwards As if in kindness to any men they should take away their souls and make them move like Puppets by some little springs wyars and gimmers or by the Sorcery of some Demoniack possession For want of the favor of such a publick tryal and vindication of the Ministry 31. Therefore this Apology endeavors the Ministers defence Gen. 41.14 Zach. 3.4 I have adventured to present to the view of all Excellent Christians in this Church this Apology By which I have endeavored to take off from the Josephs and Josedecks of this Church those prisons and filthy garments wherewith some men have sought to deform them and to wash off from their grave countenances and angelike aspects the chiefest of those scandals and aspersions under which for want of solid reasons or just imputations against their persons and calling by some mens unwashen hands and foul mouths whose restless spirits cast out nothing but dirt and mire against them they are now so much disfigured to the world Isai 57. The wicked is as a troubled sea when it cannot rest whose waters cast up mire and dirt Tertul. Apolog. 2 Cor. 10.10 His bodily presence is weak and his speech contemptible so the false apostles the ministers of Satan 2 Cor. 11.13 The deceitful workers reproached St. Paul behinde his back That so odious disguises as of old to the Christians may render them less regarded and more abhorred by vulgar people This art of evil tongues and pens serving to colour excuse or justifie the injustice cruelty barbarity unthankfulness and irreligion of those who seek first to bait them in the Theatre by all publick disgracings and then to dispatch them Veri criminis defectus falsis supplet calumniis factis innocentes verbis deturpat matitia Sulpit. Docratistarum antesignanti B. Augustinum seductorem ani marum deceptorem clamitabant ut lupum occidendum tale facinus perpetraâ—i remistionem peccatorum obventurum Possid vit August For against these Beasts as Saint Paul sometime at Ephesus whom no reason learning gravity merit parts graces or age doth tame or mitigate the true Ministers of the Gospel even in this Reformed Church of England have now to contend for their Calling Liberties and Livelihood yea for their lives too if the Lord by the favor and justice of those that have wisdom courage and piety answerable to their places and power do not rescue and protect them 32. What Ministers I plead for 2 Cor. 2.17 Not as many which corrupt the Word of God 2 Cor. 11.13 Tit. 3.10 Nihil deformius est sacerdote claudicante qui non aequis rectis pedibus incedit in viis Domini Greg. Plus destruit sâ—nistra pravae viâ—ae quà m astruit dextra sanae doctrinae Bern. Non confundant opera tua sermonem tuum Proditores suâ— non praedicatores Christi quibus factis deficientibus viâ—a crubescit Jeron ad Nepot Nisi praeâ—â—es quod praedicas mendacium non Evangelium videbitur Lact. Inst lib. 3. cap. 16. Exemplum operis est sermo vivus efficatissimus Bern. Uâ— sumenti cibum non digerenti perniciosum est ita docenti non facienti peccatum est Id. Animata virtus est quae factis honestatur Cadaverosa qua verbis tantum macrescit Leo. Mysterium Theologiae non ut olim Philosophiae barba tuntum pallio celebratur Sed doctrinae sanitate vitae sanctitate Lact. If in any thing as weak and sinful men any of the true Ministers of this Church are indeed liable to just reproaches either of ignorance or idleness factiousness sedition any immorality or scandalous living and what Church of Christ can hope to be absolutely clear when even in Christs family and the Apostles times there was dross and chaff in the floor by Judas and Demas Simon Magus false Apostles deceitful workers Ministers of Satan c I am so far from excusing or pleading for them as to their personal errors and disorders that I should be a most severe advocate against them if after two or three admonitions they should be found incorrigible And this upon the same ground on which now I write this Apology namely in behalf of the honor of the Gospel the dignity of the true Ministry and the glory of the most sacred name of the Christians God and Saviour which idle evil unable and unfaithful Bishops and Ministers beyond all men cause to be blasphemed when they pull down more with the left hand of profaneness than they build with the right hand of their preaching betraying Christ with their kisses and smiting the Christian Reformed Religion under the fift rib when they seem with great respect to salute and embrace it Confuting what they say by what they do and hardning mens hearts to an unbelief of that doctrine which they contradict by the Solecism of their lives and maners either rowling great stones upon the mouth of the Fountain or poysoning the emanations of living waters or perforating the mindes and consciences of their hearers to such liberties and hypocrisies that they retain no more of true Religion and serious holiness than sieves can do of water As Salvian lib. 4. Facta verba sivi occinant Ambr. de Bo. m. Verba
sed improba virtutis invidia feruntur qui virtutem aspiciunt intabescuntque relicta Casaub For one century of scandalous Ministers which I fear was not so made up by exact sifting the pretioâ—â— from the vile but that it hudled up and kneaded some finer flowre with some bran How many hundreds were there then and are still of unblamable of commendable of excellent and most imitable Ministers in this Church As weighty as fair and as fit every way yea far beyond what any new stamp is likely to be for all holy admistrations But I finde it is not any new Truth or Gospel or Sacraments or Gifts or Graces or Virtues or Morals or Rationals or Reals which these new Ministers require or can with any forehead pretend All is but an affectation for the most part to have the same things in a new and worse way which because it is of their own invention they so eagerly quarrel at the former order maner of our Church and Ministry Many would have the same meat else they must starve Multi novitatis amore in veritatis odium praejudicium feruntur Quum illud pulcherrimum quòd verissimum id verissimum quòd antiquissimum Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Hel. or feed upon the wind onely it must be new dressed and dished up to the mode of Familistick hashes and Socinians Quelques choses Keckshoes by more plain and popular hands than those of the learned Ministers They would have a generation of Teachers rise up unsown out of the dust whose father should be corruption and whose sister confusion More vulgar submiss precarious facile dependent Preachers who should more consider an act or ordinance of man than a command of Scripture or dictate and stroke of Conscience be more steered by the events and various successes of Providence than by the constant precepts and oracles of Gods written Word Whose common places of divinity must fit any Eutopian Common-wealth what ever any power and policy shall form to their new fancies and interests whose Preaching and Praying shall make Christ and the Scriptures and the Sacraments all holy things and the Ministry it self of the Church meanly servile and compliant to any State design and secular projects Just as the sorry Almanack-makers do who command the Sun and Moon and Stars and the whole host of Heaven to assist any party whom they list to flatter or hope to feed upon Such planetary Preachers all true Ministers abhor to be and such their enemies deserve to have or to be who observing the winds of worldly and State variations Eccles 11.4 shall never sow the good seed of true Religion nor ever serve the Lord while they slavishly and sinfully serve the times Not but that all good Ministers know as wise and humble men how to be content in what Staâ—â— soever they are and to be subject to civil powers in all honest things Phil. 4.11 Rom. 13.5 with gratitude and due respect yet not so as to prostrate God to level Christ to subject Conscience to debase the glorious Gospel its due Reformation and its true Ministry and divinâ— Authority to the boundless lusts and endless designs of violent and rest less mindes Against all which and chiefly against those plots and practises which aim to overthrow the Reformed Christian Religion of this Church and its Ministry I desire this Apology may be as a Pillar and Monument to posterity of my perfect abhorrency That when I am dead â—f it hath any spark in it of an immortal spirit or living genius it may testifie for me and my Brethren the Ministers of my minde Luke 23.50 in after ages that as Joseph of Arimathea we neither gave counsel nor consent to those wilde or wicked projects which the ages will afterward see attended with most sad and deplorable effects either of Atheism Profaneness Ignorance and Barbarity or of Popish superstitions Heretical oppressions and Schismatical confusions which will follow the alteration and rejection of the antient true and Catholike Ministry of this Reformed Church which cannot but be attended with the subversion of many souls as to all stability or soundness in true Religion with the unsatisfaction of many and with the unspeakable grief and scandal of all those good Christians who love and wish the prosperity of this Church which I shall now endeavor to prove to be of a most Christian and Evangelical constitution chiefly by answering what is alleged by those who look upon both Church and Ministry as reprobate and would fain have power to damn them both without redemption And this they endeavor with as much justice and truth as Satan accused Job Job 1. and would have provoked God to destroy him without a cause OBJECTION I. That we have no true Ministry because no true Church-way in England I Finde there are many and great things objected by the Antiministerial party through ignorance weakness mistake or malice not onely against the Ministers and the peculiar office of the Ministry but also against the whole frame of our Religion especially as to the extern social maner of our holy Administrations Some of them deny us to be any true Ministers because not in any way of a true Church not having any true Religion owned or established and exercised among us in any right Church-way as they call it So that it is not onely the main pillars of Christianity the learned and godly Ministry which they would change But the whole model of our Church and frame of our Religion is that which these men would remove either pulling it down by force or undermining by fraud Therefore I have thought it necessary in the first place to countermine against these Moles and to establish against these Shakers and Subverters of the very foundations of our Church and Religion Here I must crave leave of you Answ 1. to whose favor I have dedicated this work whose highest excellency is your Christian Reformed Religion who esteem it your greatest glory with the Emperor Theodosius That you are Members of this Reformed Church and in this of the true Catholike Church to give these fanatick and cavilling disputers against our Ministry some account of that Religion which we profess and of that so much disputed and by some despised Church-way wherein we take our selves to be as upon surer grounds of divine truth so with much more order and decency as to antient patern and prudence than themselves That so as good Christians may be comforted and confirmed in their holy Profession so the world may see That we are neither ignorant our selves nor willingly deceivers of others in so great a matter as Religion is Of true Religion Vera est religio quae uni vero Deo animas nostras religat Aug. de Relig. Micah 6.8 James 1.27 which we publickly have professed and preached in this Church both with science and conscience with judgement and integrity First then We esteem True Religion to be the right
performance of those duties which we ow to the One onely true God or to any Creature for his sake That is upon such grounds to such ends and after such maner as God requires them of us in the several relations wherein we stand obliged to him or them Internal Lux est religionis in conscientia lumen in conversatione Bern. 1 Cor. 2.11 1 John 1.3 3.19 Nec deest Christus ubi est fides nec ecclesia ubi Christus nec societas ubi charitas nec templum ubi cor sanctum Cypr. This Religion is discharged by us first Internally in the Receptions and Motions of an enlightned and sanctified Soul to which none can immediately be conscious but onely God and a mans own spirit Herein we conceive the very soul life and quintessence of true Religion doth consist so far as it is to be considered apart from all outward expressions visible Form Society or Church Communion onely as having spiritual inward converse and fellowship with God and Christ by the graces of the holy Spirit although Christians should be in desarts dungeons prisons solitudes and sick beds amidst all forced sordidness disorders and dissolutions of any shew and profession of Religion as to the outward man This sincerity wants nothing of extern fashion or ornament to compleat its piety but is satisfactory both to God and a mans own conscience by that integrity of a judicious holy and devout heart which hath devoted all its powers and faculties to the knowledge meditation adoration imitation love and admiration of God according as he was pleased in various times and maners to reveal himself to it Heb. 1.1 As partly yet but darkly by the light of reason in rational and moral principles seconded with fears and strokes of Conscience which is a beam and candle of the Lord in the soul of man Prov. 20.27 Lucerna Domini Scintillans in intellectu radians in voluntate ardens in affectu fumans in desiderio flammans in amore scrutans iâ— conscientia exhilarans in virtute torquens in facinore Bern. 2 Tim. 3.16 2 Pet. 1.19 Matth. 10.26 Gal. 6.1 Et solidè fundanda ad amussim Scripturâ aedificanda veritate stabilienda charitate consummanda religio August Eò pulchrior est anima quo ad summam Dei pulchritudinem propius accedit Bradward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. N. s but more clearly by supernatural manifestations in dreams and visions in audible voices prophetical revelations or angelical missions By all which religious light was onely occasional and traditional but now most evidently compleatly and constantly in that declaration of his will to mankinde which is contained in the lively oracles of his now written and perfect Word the onely infallible rule of a good Conscience and foundation of true Religion According to which onely we measure it both as to its internals which are summarily comprehended in the love of God and its externals which are compleated in that charity which for Gods sake we bear and really exercise toward all men but chiefly to the houshold of faith that is the Church or Society of those who profess to believe in Jesus Christ as the onely Saviour of sinners This well-grounded and well-guided Religion as it is then an Internal Judicious and Sincere devoting of the whole soul to God as the supreme good offered us in Jesus Christ We esteem the highest honor and beauty of the reasonable soul the divinest stamp or character on mans nature the noblest property and capacity of the immortal spirit in us demonstrating not onely its common relation to the Creator which all things have but the Creators peculiar favor and indulgence to man whom he teacheth to fear enableth to serve and encourageth to love him above all As also mans capacity to attain that knowledge of the divine wisdom and that fruition of the divine love which onely can make it truly and eternally happy For true Religion thus seated in the soul of man 2. True Religion not barely speculative but also practical is not barely a speculative knowledge of God according to what his wisdom hath revealed of himself in his works and word As that he is what he is not as to any defects what he is in all positive excellencies in himself which yet is a great and divine light shining upon mans understanding from experience and from the historick parts of the Scripture But further it also shew us what God is to us in Nature Grace Law Gospel Works Word Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss de prof Chrâ—stians and Christs Incarnation what we are to God in Christ for duty and dependance what all things are to us as they are in God that is in his wisdom will power providence c. either making or preserving or disposing them for our good and his glory According to which light we come to desire to love to enjoy God in all things Eph. 1.23 and all things in him that is within those bounds of honor order and those lesser ends which he hath set in reference to the great ends of our good and his glory which are as a lesser circle in a greater having both the same centres At length God becomes the joy life beauty exaltation and happiness of the believing soul by it s often contemplations of him and sincere devotions to him whence we come to have an humble sight ingenuous shame penitential sorrow and just abhorrence of our sinfulness vanity deformity vileness and nothingness compared to God and apart from him After this our wills come to be enclined to him as the most excellent good and perfecting Beauty drawn after him and duly affected with him to fear him for his power and justice to venerate him for his excellent majesty and glory to admire him for incomprehensible perfection to love him for his goodness in himself in all things and in Christ above all in whom his love grace and bounty is most clearly discovered and freely conveyed to us We come to believe him for his veracity or infallible truth in his Law and Gospel to be guided by his unerring wisdom and directions which are discerned in the mandates of his Word to us and agreeable motions of his Spirit in us which are always conform to each other Virtus Spiritus sancti in mâ—tibus veritas verbi in mandatis suavissiâ—â— inseparabili nexu conjuncta sunt nec magis ab invicem distrahi possunt quà m calor solis à nativo lumine Quum à Spiritu sit veritas ut inveritate sit Spiritus necesse est August We come also to obey him in all things for his soverein Empire and Authority to trust in him at all times for his faithfulness and immutability to hope in him and to wait patiently for the consummation of his rich and pretious promises 2 Pet. 1.4 both in grace and glory All which we believe upon the divine testimony of the written
man is less to be imagined when we consider in the sacred story That man had most of divine counsel and deliberation in his Creation Gen. 1.26 not as needful to God who can work by omniscient and omnipotent power in an instant but implying to us those most exact and accurate proportions observed by the great and all-wise Creator in his formation of man All other Creatures rising up as bubbles on water so soon as the formative Word of God in its several commands fell like distinct drops from Heaven on the face of the great deep the Chaos or Abyss But man as a signet or seal was graven by a special hand and deliberate method of God with the marks and characters of his own holy image in spirituality wisdom righteousness purity liberty eternity and a proportionate capacity to enjoy whatever felicity he can understand and desire 5. Mans improvement That if we raise man to the highest glory and perfection which he covets and is capable of in this world of vanity and mortality we shall see something in him of a little god like the figure of a great monarch expressed in a small model or signet For bring him from the sords of his nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. from his infant infirmities from his childish simplicities from his youthful vanities redeem him by the politure of good education from his rustick ignorance his clownish confidences his brutish dulness Stolida ferocia Tac. his country solitude his earthy ploddings his beggarly indâ—gences or covetous necessities rack him off further and refine him from the lees of sensual and inordinate lusts from swelling and surly pride from base and mean designs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de Cupiditat from immoderate affections violent passions unreasonable impulses and depraved temptations from within or without Then furnish him with health procerity and beauty fortifie him with competent strength both single and social endue him with all wisdom both divine and humane which the minde of man is capable of compass him with all fulness and plenty invest him with that publick honor which as beams of the Sun concentred in a Burning-glass arising from the consent of many men to unite the honor of their protection and subjection in one man makes up the lustre of a majesty something more than earthly and humane coming neerest to the resemblance of what is divine and heavenly Adde to these endowments of power opportunity and place to do good those real and useful graces those charitable and communicative virtues which enlarge the nobler soul to a love of the publick good and a zeal for the common welfare of mankinde in works of humanity gentleness pity patience fortitude justice mercy benignity and munificence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. è Menandro How goodly a creature is a man while he continues a man Exod. 22.28 Psal 82.6 John 10.34 Magistrates are called gods Paternum est docendi munus Psal 34.11 Jer. 9.34 Beatitudo est interminabilis vitae perfecta possessio Boet. What can more lively express to us a terrene visible Deity whom we may without Idolatry own and reverence so far as without blasphemy we may call such a man a God while he wisely teacheth and instructeth others a work worthy of a Parent a Prince a God or he powerfully protects or he bountifully rewards or justly punisheth or mercifully pardoneth or graciously loveth others and rejoyceth in their well-doâ—ng and happiness without any design or interest of his own Yea what do we ordinarily wish and expect or fancy more from God than all these excellencies of which we see there are some sparks and beams even now in mans nature sublimated to infinite perfections and extended to us with eternal durations is not this that estate of full enjoyment which we call Heaven Wherein we hope never to want those divine and immediate communicatings with the all-sufficient bounty and unenvious benignity of God is as well able so no less well pleased to impart to the soul than its necessities do require and its desires ambitiously and unsatiably covet to be supplied by them Not oneâ—y in order to this natural and politick Being which as men we have with men for a moment which is daily pressed upon with the fatal and inevitable necessity of dying which is a ceasing to enjoy God by the mediation of the Creatures in this visible world but also in reference to that rational religious spiritual gracious perfect and unchangeable Being whereto we naturally aspire for who would not be ever happy by enjoying himself in the wisdom strength beauty fulness love and sweetness flowing for ever from the excellencies of the Creator The fruition of whom is onely able to exclude aâ—l defects and fears to satisfie all desires to reward all duties to requite all sufferings to compleat all happiness to crown and perfect all true Religion which in Heaven shall be no other than what we desire it to be here on Earth that is a right knowledge and a willing performance of that duty which the reasonable creature Man ows for ever to God First as his Creator Conservator and Redeemer by Jesus Christ. 6. True Religion internal instates the Soul in Christ and in the true Church 1 Cor. 2.10 11. John 15.5 He that abideth in me and I in him c. 2 Tim. 2.19 The Lord knoweth them that are his Extra ecclesiam non est salus This then we look upon as the Religious frame and temper of a reasonable Soul in its internal dispositions and private devotions toward God it self and others By which it is daily preparing for a glorious and blessed immortality of which holy frame it self onely can be conscious with God and the greatest evidence is That sincerity of heart which hath no other rule but Gods Word no other end but Gods glory and no other comfort but in the constancy of this disposition which is the fruit of Gods holy Spirit in it Certainly such a Soul cannot but be in and of the true and to man invisible Church of God so far as it hath a mystical spiritual and invisible life which consists in the union to Christ as the head by faith love and all other obediential graces of his Spirit which are common to every true believer Out of this Church its most true There is no revealed salvation possibly to be had for any that live to be masters of their own reason will and actions Yea further such a religious soul hath a capacity of and right unto that external visible politick and social communion with the Church of Christ where ever Christians enjoy outward fellowship with one another in publick profession Which communion however such a soul solitary it may be and sequestred from all Christian company may not actually enjoy being forcibly denied that happiness of which many do wilfully and peevishly deprive themselves by proud or peevish and uncharitable separations through
banishment prison captivity sickness c. Yet that Christian belief love and charity which such an one bears to Christ and to the Catholike Church of Christ scattered in many places and different in many ceremonial rites and observations These I say do infallibly invest this solitary Christian in communion and holy fellowship with the whole Church of Christ in all the World as brethren and sisters are related as near kinred when they are never so far a sunder in place which owns the same God believes the same common salvation by the same Lord Jesus useth the same seals of the blessed Sacraments Ephes 4.5 Jude 2. professeth the same ground of faith and rule of holiness the written Word of God and bears the like gracious and charitable temper to others as sanctified by same Spirit of Christ which really unites every charitable and true believer to Christ and so to every Mâ—mber of true Church however it may want opportunities to express this communion in actual and visible conversation either civil or sacred by enjoying that society as men or that ordinary ministry as Christians which is by Christ appointed in the Church as well for its outward profession distinction and mutual assistance as for its inward comfort and communion with himself The willing neglect of all such extern communion and the causeless separation from all Church-fellowship in Word Sacraments Prayer Order and charitable Offices must needs be inconsistent with any comfort because against charity and so far against true Religion and the hopes of salvation For those inward graces wherein the life and soul of Religion do consist are not ordinarily attained or maintained but by those outward means and ministrations which the wisdom of God in Christ hath appointed for the Churches social good and edification together In the right enjoyment of which consists that extern and joynt celebration or profession of Christian Religion which gives Being name and distinction to that society which we call The Church of Christ on Earth And this indeed is that Church properly which is called out of the World which as men we may discern and of which both in elder and later times so many disputes have been raised which we may describe to be An holy company or fraternity of Christians who being called by the Ministry of the Gospel to the knowledge of God in Christ do publickly profess in all holy ways and orderly institutions that inward sense of duty and devotion which they ow to God by believing and obeying his Word Also that charity which they ow to all men especially to those that profess to be Christs Disciples and hold communion with his Body the Catholike Church Herein I conceive That the social outward profession of Religion 7. Of the Church as a visible society of Professors believing in Christ. Ea est Catholica ecclesia quae unicam candem semper ubique fidem in Christo veram Scripturis sundatam profitetur Vâ—n Lyrin Eph. 2.9 As Fellow-Citizens of the Saints and of the houshold of God Ye are built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief corner stone c. as it is held forth in the Word of God in its Truths Seals Duties and Ministry makes a true Church among men And the true Church as Catholike yea any part or branch of this true Catholike Church whose Head Foundation Rites Seals Duties and Ministry are for the main of the same kinde in all times and places cannot but make a right profession of true Religion as to the main essence and fundamentals which consists in truth holiness and charity However there may be many variations differences and deformities in superstructures both of opinion and practise For however particular Churches which have their limits of time and place and persons circumstances which necessarily circumscribe all things in this world are still as distinct arms and branches of a great Tree issuing from one and the same root Jesus Christ and have the same sap of truth and life conveyed in some measure to them 1 Cor. 3.12 If any man build upon this foundation gold c. stâ—bble c. V. 15. If his work be burnt he shall suffer loss but he himself shall be saved Eph. 4.4 There is one Body and one Spirit one Lord one Faith one Baptism c. V. 16. The whole body is fitly joyned together according to the effectual working in the measure of every part c. Uâ—us Deus unam sidem tradidit unam ecclesiam toto orbe diffudit hanc aspicit hanc diligit hanc dâ—fendit Quolibet se quisque nomine tegat si huic non societur alienus est si hanc impugnet inimicus est Oros 7. c. 35. Joh. 15.2 Every branch in me that beareth not fruit my Father taketh away 2 Pet. 2.1 2 Tim. 2.18 1 Cor. 12.25 That there should be no schism in the body 2 Joh. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ hath the Father and the Son by the same way of the right Ministry of the Word Sacraments and Spirit so that in these respects they are all of one and the same Catholike Body communion descent and derivation yet as these have their external distinctions and severings in time place persons and maners or any outward rites of profession and worship so they usually have distinct denominations and are subject to different accidents as well as proportions Some branches of the same Tree may be withering mossy cancred peeled broken and barren yea almost dead yet old and great and true Others may be more flourishing fruitful clean and entire though of a latter shooting for time and of a lesser extension for number and place yet still of the same Tree so far as they have really or onely seemingly and in the judgement of charity communion with relation to and dependance on the Root and bulk being neither quite broken off and dead by Heretical Apostacies denying the Lord that bought them or damnable errors which overthrow the Faith nor yet slivered and rent by Schismatical uncharitableness proud or peevish rents and divisions Which last although they do not wholly kill and câ—op off from all communion with the Church of Christ yet they so far weaken and wither Religion in the fruits and comforts of it as each Schism pares off from its sect and faction that Rinde and Bark as it were of Christian love and mutual charity through which chiefly the sap and juyce of true Religion with the graces and comforts of it are happily and most thrivingly conveyed to every living branch of the Catholike Church so as to make it live at least and bring forth some good fruit however it be not so strong fair and ample as others may be As the Church of Sardis which had a * Rev. 3.1 name to live and was dead in some part and proportion
in the prime or Mother Cities where Christianity was first planted end from whence it spred to the Territories or Provinces about One would think besides common speech among all Christians which is sufficient to justifie what word is used to express our meanings to others That this were enough to confute the simplicity or peevishness of those who to carry on new projects dare aver That they know no such thing as a National Church 1 Pet. 2.9 Ye are an holy Nation a peculiar people may be said of any Christians and with much coyness disdain to own or understand any relation of order duty subordination or charity they have to any such Church Of which they say they know no virtue no use no necessity no conveniencies as to any Christian and Religious ends Which so wilful and affected ignorance was never known till these latter and perilous times had found out the pleasure of Paradoxes by which men would seem wiser and more exact both in their words and fancies than either pious antiquity or the Scriptures Hoping by such gross and unexpected absurdities which would fain appear very shie and scrupulous in language to colour over Shismatical and Anarchical designs and under such fig-leaves to hide the shame and folly of their factious agitations and humors which makes them unwilling to be governed by any in Church or State without themselves have an oar in the Boat and a share in the Government This poor concernment of some mens small ambitions makes them disown any Church but such a conventicle or parcel as some men fancy to collect and call which they infect with the same fancies of sole and full Churchship and separate Power Whereas the Lord Jesus Christ always first called men by his Ministers to his Church and by Baptism admitted them and by meet Governors whom he sent and ordained ruled them as his flock in greater as well as lesser parties Gen. 32. as Jacob did his distinct flocks in the hands of his sons By the same Cynical severity these men may deny they have relation to any other men being themselves compleat men or at most that they are to regard none but their families where they live and so cast off all observance to any greater Societies in Towns or Cities or Commonweals yea and all sense of humanity to the generality of mankinde whom they shall never see together or be acquainted with Who doubts notwithstanding this morose folly but that as in all right reason equity and humanity every man is related by the common nature to all mankinde so also to particular polities and societies of men greater or smaller according to the distinct combinations into which providence hath cast him with them either in Cities or Countreys With whom to refuse communion and disown relation is to sin against the common principles of society order and government which are in mans nature which God hath implanted Reason suggests and all wise men have observed for the obtaining of an higher and more common good by the publick and united influence of the counsel strength and authority of many than can be obtained in scattered parcels or small and weaker fraternities In like maner to be in and of the Church is not onely to be a true believer which gives internal and real union to Christ and to all true Christians in the Church Catholike Ecclesia una est quae in multitudinem latius incremento facunditatis extenditur Cyp. de Eccl. unit 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him of which no man can judge because he cannot discern it save onely in the judgement of charity But it implies also to have and to hold that profession of Christian Religion in such external polities and visible communion with others as the providence of God both offers and requires of us according to the time place and opportunities wherein he sets us so as we may most promote the common good Which study and duty we own in humanity as men and more in charity as Christians to any Church or society of Christians To whom our counsel and power or our consent and subjection may adde a further authority a more harmonious and efficacious influence than can be from small or ununited parcels So that a National Church that is such a Society of Christians as are distinct by civil limits and relation from other Nations may not onely own and accordingly act as they are men related in things civil but also as Christians they may own and wisely establish such a Church power relation and association in matters of Religion as may best preserve themselves in true Doctrine holy Order Christian peace and good maners by joynt counsel and more vigorous power The neerness which they have affording greater opportunities to impart and enjoy the benefit of mutual counsel and charity and all other communicable abilities to a nobler measure and higher proportion than can be had in lesser bodies or combinations This joynt publick and united authortiy of any Church in any Nation or Kingdom is so far from being slighted as some capricious mindes do that it is the more to be venerated and regarded by all good Christians who know that duty enlarges with relations and a greater charity is due from us to greater communities both of men and of Christians Odia quo iniquiora eo magis a cerba Tacit. The greatest vexation of these new Modellers is That they have so little with truth modesty or charity to say against this famous National Church of England and its Ministry For they daily see notwithstanding all their specious pretensions and undefatigable agitations the more as winds they seek to shake and subvert well-rooted Christians the more they are confirmed and setled in that Christian communion 9. Charity necessary in any true Church and Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camer de Melan which they have upon good grounds both of Reason and Religion Polity and Charity with this Church of England as their Mother Which blessing all wise Christians and well ordered Churches ever owned and enjoyed among themselves as parts of the Catholik in their several distinctions and society In these points of the true Church and true Religion however I covet to be short yet I shall be most serious and as clear as may be writing nothing to other mens Consciences which I do not first read in mine own and of which I know account must be given by me at Christs tribunal And truly I am as loth to deceive others as to erre my self in matters of so great concernment Nulla erroris secta sam contra Christi verit atem nist nomine cooperta Christiano ad pugnandum prosilire audet August ep 56. as true Religion and the true Church are Both which every Sect and Party of Christians chalenge to themselves and those no doubt with most right and truest comfort who do it
with most charity to any others that have for the foundation of their faith the Scriptures and the Sacraments for the seals and a true Ministry for the ordering and right dispensing of holy things professing such latitudes of charity always as exclude no such Christians from communion with them Notwithstanding they have many and different superstructures in lesser things Without this Christian charity it is evident all ostentations of true Religion of Churches purity and of Reformation though accompanied with tongues miracles and martyrdoms 1 Cor. 14.1 3 c. are in vain and profit men nothing As it is not enough to make men of the true Church to say They are the onely true Church and in the onely Church-way or to censure condemn and exclude all other Christians who may be in the same path-way to Heaven though the paving be different of grass or gravel or stone c. So it is enough to exclude any party sect or faction of seeming Christians from being any sound part of the true Church to say in a Schismatical pride and uncharitable severity That they are the onely true Church Excidisti ab ecclesia ubi à charitate excideris quum à Christo ipso inde excidisti Aug. as the ring-leaders of the Novatians and Donatists did excommunicating by malicious proud and passionate principles or in any other novelizing ways vexing and disturbing the quiet of those Christians and Churches who have the true Means and Ministry the true Grounds and Seals of Faith with other holy and orderly Ministrations though with some different rites yet professing holiness of life and this with Christian charity to all others Col. 3.14 which is the very bond of perfection The want of which cannot consist with those other graces of true faith and love repentance and humility by which men pretend to be united to Christ The ready way not to be any part or true Member of the Catholike Church is Isai 65.4 They eat abominable things yet they say Stand by thy self come not neer me for I am holier than thou These saith the Lord are a smoke in my nose and a fire that burneth all the day To chalenge to be the onely true Church and to separate from all others both by non-communion with them and a total condemning or abdicating of them As the way for any branch to wither and come to nothing is To break it self off by a rude Schism or violent fraction from the Tree that it may have the glory to grow by it self and to say with a Pharisaick pride to all others stand by I am holier than you Thus parting from that Root and Body Christ and the Catholike Church in the communion with which by Truth and Charity its Life and Beauty did consist However then the unholy love of novelty proud curiosity cold charity and distempered zeal of some men dare cast off unchurch and anathematise not onely single persons and private Congregations but even greater associations of Christians bound together by the bonds of civil as well as Church societies in Nations and Kingdoms yea and to despise that Catholike form of all the Churches in the World 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves among themselves are not wise of antient as well as present times Yet this vain-glorying through a verbal ignorant proud and uncharitable confidence of themselves and contempt of all others seems to have more in it of Belial and Antichrist than of Jesus Christ more of Lucifer than of the Father of Lights who also is the Father of Love who hath therefore shined on men with the light of his grace and love of Christ that he might lead them by this powerful patern of divine love to love one another as men and as Christians with all meekness and charity with all good hope forbearance and long-suffering toward those especially that profess to be of the houshold of faith who hold the foundation Christ crucified though they may have many additions of hay 1 Cor. 3.15 straw and stubble since Those may save though these suffer loss God will easily discern between his gold and our dross between the errors rising from simplicity and the truths joyned with charity and humility He will easily distinguish between the humble ignorance of many upright-hearted Christians who are seduced to wandrings and the subtilty pride or malice of Arch-hereticks and Schismaticks who seduce others for sinister ends All wise humble and charitable Christians should so order their judgements and censures if at any time they are forced to declare them that they must above all things take heed that they nourish not nor discover any uncharitable fewds or distances and antipathies against any Churches or Christians after the rate of those passions which are the common source both of Schisms and Heresies whose ignorance and pride like water and ice mutually arise from and are resolved into each other Therefore proud because ignorant and the more ignorant because so proud Nor yet may they follow those defiances and distances in Religion Tantum distat à vera charitate quorundam zetotarum praeceps intemperatus â—â—dâ— quantum maligna sebricitantium flamâ—ae à native vitali corporis calore Cas which Reason of State or the Interests of Princes or Power of Civil Factions or the Popular fierceness of some Ministers and eager Sticklers for sides and parties do nourish and vulgarly commend as high expressions of zeal and the onely ways of true Religion Where there is scarce one drop of charity in a sea of controversie or one star of necessary truth in the whole clouded Heaven of their differing opinions and ways which set men as far from true Christian temper as burning Feavers do from native heat and health 10. Extremes touching the Church I know no point hath used more liberal and excellent Pens than this concerning the true Church as it is visible or professional before men which is the proper subject of this dispute Some mens Pens flow with too much gall and bitterness as the rigid Papists on the one side and the keener Separatist on the other Denying any to be in a right Church-way save onely such as are just in their particular mold and form Either joyned in communion with the Roman profession and being subject to its head the Pope pleading antiquity unity universality visibility c. or else embodied with those new and smaller Incorporations which count themselves the onely true and properly so called Churches pretending more absolute Church-power more exact constitution and more compleat Scripture-Reformation than any antient National dilated and confederated Churches could or ever did attain too Herein there is a strong excess on both sides 1. By the Romanists Baron Anno Christi 45. p. 376. Haereticum esse qui à Romanae Cathedrae communione divisuâ— sit So Bellarm. dâ— Rom. Pont. l. 2.12 Vetusta coâ—suetudo servetur ut hic Episcopus Rom.
suburbicaniarum ecclesiarum solicitudinem gerâ—â— Ruffin hist l. 1. c. 6. Concil Nicen. both Papal and Popular First The Romanists extend the cords of their Churches power and its head or chief Bishop so far as if it were properly Catholike and Oecumenical that is by divine appointment invested with sovereign Authority to extend and exercise Ecclesiastical polity and dominion over all other particular Churches in all ages and in all parts of the World So that it is say they necessary to salvation to be under this Roman jurisdiction c. Whereas it is certain That the Roman Church antiently was and still is properly speaking distinct from others in place as well as name and had antiently its limited power and jurisdiction extending to the suburbicanian Provinces which were Ten seven in Italy and three in Sicily Corsica and Sardinia Accoâ—ding to those like bounds which occasionally from civil titles both named and distinguished all other Churches from one another in both the Asiaes in Africa and in Europe as the Gallican German British c. Nor hath ever any thing either of Reason or Scripture been produced by any more than of true Antiquity whereby to prove That we are bound to any communion that is in the true meaning of proud and politick Romanists to that subjection to the Pope and his party which may be most for his and their honor and profit with the Church of Rome further than the rule of Christian charity obligeth every Christian and every part of the Catholike Church to communicate in truth and love with all those that in any judgement of charity are to be counted true Christians so far as they appear to us to be such Nor is it less evident That many Churches and Christians have scarce ever known much less owned any claim of subjection upon them by the Roman Church Which however they had antiently a priority of order and precedency yielded to it and its chief Bishop for the eminency of the City the honor of the Empire and the excellency of the reputed Founders and Planters Saint Peter and Saint Paul also for the renown of the faith patience and charity of that Church which was famous in all the World Yet Rom. 1. â— all this Primacy or Priority of Order which was civilly by others granted and might modestly be accepted by the chief Bishop in the Roman Province as to matter of place and precedency or Votes in publick Counscis and Synods This I say is very far from that * Greg. Mag. ep 30. ad Mauri Aug. Fidenter dico quia quisquis se universalem sacerdotem vel Episcopum vocat vel vocari desiderat in elatione suâ Antichristum praecurrit quia superbiendo se caeteris praeponit De Cyriaco Constantinop Episcope hunc frivoli nominis superbia typhum affectante Greg. M. l 4. ep 32 36. Antichristian Supremacy of usurped power tyrannick dominion and arbitrary jurisdiction the very suspition and temptation to which the holy and humble Bishops of Rome were ever jealous of and avoided especially Gregory the Great who was in nothing more worthy of that title than in this That he so greatly detested protested against and refused the title of Vniversal Bishop when it was offered to him by the Councel of Chalcedon Which both name and thing was in after times gained and chalenged by the pride policy covetousness and ambition of those Bishops of Rome who by some of their own sides confession as * Baronius an 912. tom 10. Foedissima nunc Romanae ecclesia facies cùm Romae dominarentur potentissima ac sordidissima merâ—â—rices Baronius * See Genebrard ad Sec. 10. Pontifices per an 150. à virtute majorum prorsus desecerunt Genebrard and others were sufficiently degenerated from that Primitive humility and sanctity which were eminent in the first Bishops of Rome in those purer and primitive times who never thought of any one of those Three Crowns which flatterers in after ages have fully hammered and set on the heads of the Bishops of Rome in a Supremacy not of Order but of Power and plenary Jurisdiction above all Christians or Churches or Councils in the Christian World which hath justly occasioned so many parts of the Catholike Church in that regard to make a necessary separation not from any thing that is Christian among them but from the usurpation tyranny and superstition of those bishops of the Roman Church and their Faction who unjustly claim and rigorously exercise dominion over the Consciences and Liberties of all other Churches and Christians With whom the Roman pride now refuseth to hold such peaceable communion as ought universally to be among Christians in respect of order and charity unless they will all submit to that tyranny and usurpation which hath nothing in it but secular pride vain pomp and worldly dominion Yet still those of the Roman Church know That all the Reformed Churches as well as we of England ever did and do hold a Christian communion in charity with them so far as by the Word of God we conceive they hold with the head or root of the Church Christ Jesus with the ground and rule of Faith the Scriptures and with all those holy Professors in the purest and primitive Churches Of whose faith lives and deaths having some Monuments left us by the writings of eminent Bishops and others we judge what was the tenor both of the Faith Maners and Charity of those purer times which we highly venerate and strive to imitate Possibly we might now subscribe to that Letter which the Abbot and Monks of Bangor sent to Austin whom some report to be a proud and bloody Monk when he came to this Nation and required obedience of them and all Christians here to the Pope which Letter is thus translated out of Saxonick by that grave and learned Gentleman Sir Henry Spelman Sir Henry Spelman Concil Brit. Anno Christi 590. out of the Saxon Manuscript a lover and adorner of this Church of England by his life and learned Labors Be it known to you without doubt that every one of us are obedient and subject to the Church of God and to the Pope of Rome and to every true godly Christian to love every one in his degree in perfect charity and to help every one of them by word and deed to be the children of God and other obedience than this we know not due to him whom you call Pope nor do we own him to be Father of Fathers Isca one of the three Metropolis in Britain Caerusk in Monmouthshire Antiq. Brit. This obedience we are ever ready to give and pay to him and every Christian continually Beside we are under our own Bishop of Caerleon upon Usk who is to oversee us under God and to cause us to keep the way spiritual Nor will this benefit of the Popes pretended Infallibility 11. The pretended Infallibility in the Pope or Church of Rome
Primatum suum non objecit Petrus nec inerrabilitatem sed Paulo veritatis assertori cesset Documentum patientiae concordiae Cyp. ep 71. for deciding controversies of Religion and ending all Disputes of Faith in the Church Catholike countervail the injury of this his usurpation and oppression Considering that nothing is more by Scripture Reason and Experience not so much disputable as fully to be denied by any sober Christians than that of the Popes Infallibility which as the Church never ye enjoyed so nor doth any Church or any Christian indeed want any such thing as this infallible judge is imagined to be in order to either Christian course or comfort If indeed the Bishop of Rome and those learned men about him would without faction flattery partiality and self-interest joyn their learning counsels and endeavors in common to reform the abuses to compose the rents and differences in the Christian World by the rule of Scripture and right Reason with Christian humility prudence and charity which look sincerely to a publick and common good they would do more good for the Churches of Christ than any imaginary Infallibility will ever do yea and they would do themselves no great hurt in civil respects if they could meet and joyn not with envious and covetous but liberal and ingenuous Reformers who will not think as many the greatest deformities of any Church to be the riches and revenues of Church-men Certainly in points of true Religion to be believed or duties to be practised as from divine command every Christian is to be judge of that which is propounded to him and embraced by him according to what he is rationally and morally able to know and attain by those means which God hath given him of Reason Scripture Ministry and good examples Of all which the gifts or graces of God in him have inabled him seriously and discreetly to consider Nor is he to rest in either implicite or explicite dictates presumptions and Magisterial determinations of any frail and sinful men who may be as fallible Magnum ingenium magna tentatio De Orig. Tert. Vin. Lirin 1 Cor. 8.7 Knowledge puffeth up 2 Pet. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 Ye have obeyed from the heart that form of doctrine which was delivered to you Eph. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.10 Because they received not the love of the truth that they might be saved as himself For whereas they may exceed him in gifts of knowledge they may also exceed him in passions self-interests pride and policy so that he may not safely trust them on their bare word and assertion but he must seek to build his faith on the more sure Word of God which is acknowledged by all sides to be the surest director what to believe to do and to hope in the way of Religion Nor may any private Christians unletteredness that cannot read or his weaker intellect that cannot reason and dispute or his many incumberances of life that deny him leisure to read study compare meditate c. These may not discourage him as if he were a dry tree and could neither bear nor reap any fruit of Christian Religion because he hath no infallible guide or judge Since the mercy of God accepts earnest endeavors and an holy life according to the power capacy and means a man hath also he pardons unwilling errors when there is an obedience from the heart to the truths we know and a love to all truth joyned with humility and charity In order therefore to relieve the common defects of men as to the generality of them both in Cities and in Countrey Villages where there is little learning by the Book or Letter and great dulness with heavy labor the Lord of his wisdom and mercy hath appoint d that constant holy order of the Ministry to be always continued in the Church that so learned studious and able men being duly tryed approved and ordained to be Teachers and Pastors may by their light knowledge and plenty supply the darkness simplicity and penury of common people who must every man be fully perswaded in his own minde Rom. 14.5 in matters of conscience and be able to give a reason of that faith and hope which is in him beyond the credit of any meer man or the opinion of his infallibility 1 Pet. 3.15 However they may with comfort and confidence attend upon their lips whom in an holy succession of Ministry God hath given to them as the ordinary and sufficient means of Faith And however a plain-hearted and simple Christian may religiously wait upon and rest satisfied with those holy means and mysteries which are so dispenced to him by true Ministers who ought above all to be both able and faithful to know and to make known the truth as it is in Jesus Yet may he not savingly or conscientiously relie in matters of Faith nor make his last result upon the bare credit or personal veracity of the Minister but he must consider and believe every truth not because the Minister saith it but because it is grounded on the Word of God and from thence brought him by his Minister which doctrine he judgeth to be true not upon the infallibility of any Teachers but upon that certainty which he believes to be in the Scripture to which all sorts of Christians do consent And to which the Grace and Spirit of God so draweth and enclineth the heart as to close with those divine truths to believe and obey them not for the authority of the Minister but of God the Revealer whose excellent wisdom truth and love it discerns in those things which are taught it by the Ministry of man So that still the simplest Christian doth savingly believe and conscientiously live according to what himself judgeth and is perswaded in his heart to be the Will of God in his Word and not after the dictates of any man Which either written or spoken have no more authority to command or perswade belief as to Religion than they appear to the believer and not to the speaker onely grounded on the sure Word of God and to be his minde and will to mankinde And as it is not absolutely necessary to every Christian in order to Faith and Salvation to be able with his own eyes to read and so to judge of the Letter of the Scripture so it is the more necessary that the reading and preaching of the Word should be committed to able and faithful men not who are infallible 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but who may be apt to teach and worthy to be believed Of whom the people may have great perswasion both as to their abilities and due authority to teach and guide them in the ways of God We read in Irenaeus Irenaeus l. 3. c. 4. that in One hundred and fifty years after Christ many Churches of Christians toward the Caspian Sea and Eastward were very sound in the Faith and setled against
all Heretical or Schismatical insinuations when yet they never had any Bibles or Scriptures among them but onely retained that Faith which they at first had learned and were still taught by their Orthodox Bishops and Ministers which they never wanted in a due succession Of whose piety honesty and charity they were so assured as diligently to attend their doctrine and holy ministrations with which the blessing of God opening their harts as Lydia's still went along so as to keep them in true faith love and holy obedience Since then no man or men can give to others any such sure proofs and good grounds of their personal infallibility as the Scriptures have in themselves both by that more than humane lustre of divine truths in it which set forth most excellent precepts paterns and promises excellent morals and mysteries excellent rules examples and rewards beyond any Book whatsoever Also from that general credit regard and reception which they have and ever had with all and most with the best Christians in all ages as the Oracles of God delivered by holy and honest men for a rule of faith and holy life also for a ground of eternal hope Since that from hence onely even the Pope or any others that pretend to any infallibility or inspirations do first seek to ground those their pretensions of which every one that will be perswaded must first be judge of the reasons or grounds alleged to perswade him It is necessary that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibility of the Scriptures must be first received and believed by every Christian in order to his being assured of any truth which thence is urged upon him to believe or do Which great principle setling a believer on the certainty or infallibility of the Scriptures as a divine rule of Faith and Life is never to be gained upon any mens judgements and perswasion be they either idiotick or learned unless there be such an authoritative Ministry and such Ministers to preach interpret open and apply the Scriptures by strong and convincing demonstrations which may carry credit and power with them The succession then of rightly ordained Ministers is more necessary to the Church than any such Papal infallibility in as much as it is more necessary to believe the Scriptures authority than any mans testimony which hath no credit but from the Scripture Which while the Pope or others do seek to wrest to their own secular advantages and ends they bring men at length to regard nothing they say nor at all to consider what they endlesly wrangle and groundlesly dispute about true Religion or the true Church 12. An able and right Ministry is beyond any pretended Infallibility So absolutely necessary and sufficient in the way of ordinary means is a right and duly ordained Ministry which Christ hath appointed to continue and propagate true Christian Religion which ever builds true Faith and the true Church upon the Scriptures That as there is no infallibility of the Pope or other man evident by any Reason Scripture or Experience so there needs none to carry on that great work of mens salvation which will then fail in any Church and Nation when the right Ministry fails by force or fraud If we can keep our true Christian Ministry and holy Ministrations we need not ask the Romanists or any other arrogant Monopolizers of the Church leave to own our selves true Christians and a part of the true Catholike Church of Christ which cannot be but there where there is a profession of the Christian Religion as to the main of it in its Truths Sacraments holy Ministrations and Ministry rightly ordained both for the ability of the ordained and the authority of the ordainers although all should be accompanied with some humane failings Where the now Roman Church then doth as we conceive either in their doctrine or practise vary from that Catholikely received rule the Scriptures which are the onely infallible certain and clear guide in things fundamental as to faith or maners we are forced so far justly and necessarily to leave them and their infallible fallibility in both yet charitably still so as to pity their errors to pray for their enlightning their repentance and pardon which we hope for Where no malice or corrupt lusts makes the additional errors pernicious and where the love of truth makes them pardonable by their consciencious obeying what they know and desire to know what they are yet ignorant of Yea and wherein they are conform to any Scriptures doctrine and practise or right reason good order and prudent polity there we willingly run parallel with and agreeable to them both in opinion and practise For we think we ought not in a heady and passionate way wholly to separate from any Church or cast away any branch of it that yet visibly professeth Christian Religion further than it rends and breaks it self off from the Word Institution and patern of Christ in the Scriptures and so either separates it self from us or casts us out from it uncharitably violating that Catholike communion of Christs Church which ought to be preserved with all possible charity The constancy and fidelity of the Church of Christ is more remarkable in its true Ministry holding forth in an holy succession the most Catholike and credible truth of the Scriptures which at once shews both the innate divine light in them and the true Church also which is built by them and upon them The truth of which Scriptures while we with charity believe and profess both in word and deed we take it to be the surest and sufficientest evidence to prove That we are a part of the true Church against the cavils and calumnies of those learneder Romanists upon whose Anvils others of far weaker arms have learned to forge the like fiery darts against this Church of England For on the other side the new Models of Independent 13. The contrary extreme reducing all Churches to small and single Congregations or Congregational Churches which seem like small Chapels of Ease set up to confront and rob the Mother Churches of Auditors Communicants Maintenance and Ministry winde up the cords and fold up the curtains of the true Church too short and too narrow Shrinking that Christian communion and visible polity or society of the Church to such small figures such short and broken ends of obscure conventicles and paucities that by their rigid separatings some men scarce allow the whole company of true Christians in all the world to be so great as would fill one Jewish Synagogue Fancying that no Church or Christian is sufficiently reformed till they are most diametrically contrary in every use and custom to the Roman fashion abhorring many things as Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. In vitium ducit culpae fugasi caret arte Hor. and Superstitious because used by the Papists When indeed they are either pious or very prudential yea many count it a special mark of their true
which sanctifies reason to serve God and the Church in all comely ways may not use those principles and rules for order unity peace and mutual safety of Christians in their multiplied numbers and societies which we are taught and allowed to use in all civil associations Yea and not onely allowed but enjoyned to observe in Ecclesiastical polity and Government by that great and fundamental Canon of the Apostle 1 Cor. 14.40 Let all things be done decently and in order which must hold not onely in private and lesser parcels but in the more large and integral parts of the Church of Christ But Reason then and Religion sufficiently discover the vanity and impertinency of those novel fancies which are obtruded as necessary for all private Congregations when indeed they are and ever have been and will be destructive to the more publick and general good of the Church whose tranquillity honor and safety consists in such dependencies and subordinations which may be furthest remote from those fractions and disunions which arise from that Church-dividing and Charity-destroying principle of Independent Congregations Rom. 16.5 Greet the Church which is in their house 1 Cor. 16.19 The Churches of Asia salute yâ—u which was never used in any times of the Church further than the minority and infancy of the first planting while either Christians were not encreased much in number or not enlarged in place But when the first small company of believers multiplied from a Church in one Family to a Church in many Congregations which could not now with conveniency all meet together in one place they yet as branches still continued both united to the root Christ Jesus 14. The Church of England not blamable for its National communion and also to the main body and bulk of the visible Church by union to that part whence they descended and to which they related and they were not as Colonies or Slips so transplanted and separated as to grow Independently of themselves apart from all others Of which there is no example in Scripture or Antiquity It follows then That what was setled in this or other like Christian Churches was no whit blamable as any thing of meer humane invention or any superfluous and corrupt addition to any precept patern or constitution either of Christs or the Apostles who never prohibited the ordering of Churches in larger associations or Governments extending to Cities and their Territories to great Diocesses Provinces and Nations Since there is no precept or practise limiting Churches power and society to private and single Congregations Yea there are such general directions and examples in the Scripture as command or at least commend rather than condemn those analogous or proportionable applyings of all orderly and prudential means for union and communion according as the various state and times of the Church may require which still aym at the same end the peace and welfare of the Church both in the lesser and the larger extents which are justly so carried on by the wise Governors and Protectors of the Church according to the general principles and rules or paterns of pious and charitable prudence set down in the Scriptures beyond which in this case of the Churches outward order and polity there neither is nor needs other directions no more than on what Text and Subject or in what method and place or how long time and how often a Minister must pray or preach and people must hear Sermons or attend holy duties That antient and excellent frame then of this Church in England which in a National union by civil religious and sacred bonds was so wisely built and for many ages compacted together and which hath been lately so undermined so hackt and hewn with passionate writings and disputings and actings that it is become not onely a tottering but almost a quite demolished and overthrown frame This Church I say hath suffered this hard fate rather through the iniquities of times malice of men and just judgements of God on the Governors and governed who we may fear improved not so great advantages of union order power peace and protection to the real good of the Church and furtherance of the Gospel rather I say by these personal failings than for any either mischief deformity defects or Antichristian excess in the way and frame it self as to its grounds and constitutions Which were setled and long approved by very wise holy and learned men carrying with them as much as any Christian or Reformed Church did the lineaments feature beauty and vigor of those famous Primitive Churches which in the midst of heresies and persecutions kept themselves safe as to truth and charity not by the shreds of Independent Bodies but by the sutures of Christian Associations in Provincial National and Oecumenical enlargements Such ample and noble platforms of religious reason and sanctified wisdom as not ambitious policy but Christian charity and prudent humility embraced which as our new models and projections will never mend so they much commend those antient happy models and paterns by those multiplied mischiefs ensuing inevitably upon the presumptions of posterity which have rashly adventured thus to remove and change the antient limits marks and orders of the Church which Primitive Fathers and Apostles had recommended and setled 15. Seekers thence The Eutychian Hereticks refusing to subscribe the Catholike Faith confirmed by the Council of Chalcedon called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambigentes Dubitantes and after run out to all corrupt opinions Aug. de Haere Nobis qui sam credimus aliud non quaerendum Si enim semper quaerimus nunquam inveniemus nunquam credemus Tert. de Praes ad Hae. c. 10. Quemadmodum Atheorum pars maxima non tam credunt quam cupiunt non esse Deum M n. Fael Non facile invenient veram ecclesiam qui illibenter quaerunt Melancth Which temerity of thus mincing and crumbling or tearing any Church National being the issue of no Synod or Council in the Church but onely of private fancies and most-what mechanick adventures hath we see made some poor souls turn Scepticks and Seekers after true Religion and a true Church being wholly unsatisfied either with the abolition of the old way or the various inventions of new ways These profess whether out of weakness pure ignorance passion or policy God knows That they are Christians no further than to see that all Christian Churches are now and have been ever since the Apostles times adulterous impure deformed and Antichristian That they are wholly to seek for any true ground or way of Christian Religion Church and Ministry even among so many Christians Ministers and Churches That is they cannot see wood for trees nor light for the Sun at noon-day And this may easily be either by reason of wilful blindness or for want of that charity and humility which keeps the hearts and eyes of Christians open and clear or from that darkness and blear-eyedness which prejudice and
perversness carry with them hindring Christians from discerning even those objects that are round about them yea it is to be feared That some men from Atheistical profane ranting and licentious principles seek for a true Church as Hypocrites do for their sins and cowards for their enemies loth to finde them and studying most to be hidden from them They complain of this and other Churches as defective as impure as none when indeed it may be feared they are sorry there are any such and wish there were none of these Christian societies Ministers or godly people in the world whose doctrine and examples are their restraints reproaches and torments being most cross to their evil designs and immoderate lusts They complain they cannot finde a true Church when they are unwilling so to do and satisfie themselves as the Cynick in his Tub morosely to censure and Magisterially to finde fault with all Christians that they may conform to none in an holy humble and peaceably way but rather enjoy that fantastick and lazy liberty of mocking God and man till they finde such a way of Church and Religion as shall please them Which they would not be long in finding as to extern polity and profession if they did but entertain that inward life and power of Religion which I formerly set down which by a principle of charity as well as of truth strongly flowing from belief of Gods love in Christ to mankinde and specially to the Church doth powerfully binde and cheerfully encline every humble believer 1 Cor. 14.33 God is not the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of unsetledness commotion or confusion but of peace as in all Churches of the Saints Heb. 12.14 Follow peace with all men and holiness c. Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men to have peace and communion as much as may be with all Christians as internal in judgment and good will so external and social both private and publick amicitial and political in regard of example comfort and encouragement as also of Order Subordination and Government so far as we see they have any fellowship with Christ Jesus in those holy mysteries and duties which he hath appointed whereby to gather and preserve his Church in all Ages and places and Nations Thus we see some mens Pens serve onely to blot the face even of the Catholike Church and all parts of it in their visible order and communion affecting to write such blinde and small Characters in describing new Church ways and forms of Religion that no ordinary eyes can read their meaning either in their shrinking and separating into small ruptures of Bodies when they were related to and combined with Churches large and setled or in their Seraphick raptures strange Enthusiasms secret drawings and extraordinary impulsions which they pretend to have in their ways above and without yea in the neglect and contempt of all ordinary means and setled Ministry in any Church Their many high imaginations and fanatick fancies are no doubt above their Authors own understandings no less than above all wiser and soberer mens capacities twinckling much more like gloworms under the hedges of private Conventicles and Factions than shining with true and antient light of the judgement or practise of any Churches Therefore they need no further confutation from my Pen having so little yea no confirmation from any grounds of Scripture or arguments of common Reason or custom of Christians nothing indeed worthy of any rational godly and serious mans thoughts who list not to dance after the Jews-trump or Oaten-pipe of every Country fancy rather than listen to the best touched Lute or Theorbo These Syrens wise Christians may leave to sing to themselves and their own melancholy or musing thoughts no sober-man can understand them further than they signifie that ignorance illiterateness idleness pride presumption licentiousness and vanity which some like spiritual Canters affect The rarities which they boast to enjoy are without any discreet mans envy that I know However they carry it with a kinde of scornful indignation against others every where pitying as they say the simple diligence and needless industry of those poor Christians who are still attending on those thred-bare forms as they call them of old readings and catechisings and preachings and prayings and Sacraments c. in the publick Liturgies and orderly assemblies of Christians Despising as much the antient and true way of Ministry and Duty as they would the moldy bread and torn bottles of the Gibeonites abhorring to own any relation to other Christians or Church or Ministry or Governors in any Catholike bond of communion and subjection nor can they endure any Christian subordination or prudent and necessary restraint of just Government Jeron Ep. ad Eustoch Quibus os barbarum procax in convicia semper armatum Isid Hâ—spal lib. de offic eccles c. 15. Ubicunque vagantur venalem circumferentes hypocri sinusquam fixi nusquam stantes nusquam sedentes quae non viderunt confingunt Opiniones suaâ— habent pro Deo Honores quos non acceperunt se habuisse protestantur c. Which makes them look very like the old Circumcelliones a company of vagrant Hypocrites of whom Saint Jerom and Isidore Hispalensis make large and satyrical descriptions The first sayes they were impudent straglers whose mouths were always full of barbarous and importune reproaches The other tells us that they every where wandered in their mercenary hypocrisie fixed no where feigning visions of what they never saw Counting their opinions and dreams for divine and protesting to have received those eminencies which they have not Impatient to be confined to any place order or way but had rather like vagabonds continue in their beggarly liberty than fix to a sober industry and enjoy a setled competency 2 Pet. 2.14 Beguiling unstable souls These unstable spirits who turn round till they are giddy and fall from all truth and charity into all error and faction who shut their eyes that they may say they grop in the dark and complain of all mens blindness but their own These I say have of all others least cause to blame the Religion and Ministry of the Church of England since they own themselves to be in no Church-way Which of all sides is most blamed and condemned and so need not to be confuted any more 16. Several quarrels against the Church of Englands frame Some others there are who flatter themselves to be less mad than these seeking fellows who glory most in this That they have broken all the former cords and shaken off all bonds of any National Government Order and Discipline whereby they were formerly restrained in this Church Which first they deny to be any Church purely and properly so called or in any way and frame of Christs institution but onely such an establishment as ariseth from meer civil polity and humane constitution Secondly These charge us that we
fail in the matter of a Church the faithful and holy Thirdly In the essential Form an explicite Covenant or Church agreement to serve the Lord in such a way Fourthly and lastly In our chusing ordaining and appointing Ministers and other Church Officers In whom they say Church power is onely executively as to the exercise or dispensation but it is primarily and eminently in that Body of the people never so small which is so combined together Yea they complain that we in England have neglected and deprived the people of that glorious power and liberty by which every Christian is to shew himself both King and Priest and Prophet Thus the Tabernacles of Edom and the Ismalites Psal 83.6 7 8. Nunquam deorunt hostes ubi adest ecclesia nec inimici ubi veritas agâ—â—scitur Tert. of Moab and the Hagarenes Gebal and Ammon and Ammaleok the Philistims and they of Tyre Assur also Men of our own Tribes all conspire against the true Religion the antient orders and holy Ministry of the Church of England And finding this Church forely torn bruised and wounded they either leave it and its Ministry to die desolate by separating wholly from them or else they seek by their several instruments of death wholly to dispatch it as the Amalekites did King Saul But blessed be God though this Church and its true Ministers be thus afflicted and persecuted yet are they not quite forsaken of God or of all good Christians 2 Cor. 4.8 9. Though we be cast down yet we are not quite destroyed There want not many sons of Sion to mourn with their Mother and to comfort her if they cannot contend for her Although the Lord is righteous Lam. 1.2 Isai 30.19 who hath smitten us and to whom we will return and wait till he be gracious to this Church Yet these sons of Edom our unnatural Brethren Micah 7.8 9 19. are very injurious and uncharitable who seek to enflame the wrath of God more against her rejoycing in her calamities and crying now she is faln let her rise up no more But the Lord will remember his compassions of old which have not failed and will return to build her up nor shall this furnace of affliction be to consume this Reformed Church but onely to purge her from that dross which she had any way contracted As to these mens first quarrel 17. Of Religion as established and protected by Laws in England against the frame of our Church and Ministry as setled and defended by Civil Laws and Politick Constitutions They seem in this rather offended at the clothes and dress or the defence and guard than at the body and substance of the Church Possibly they are angry that they had not power or permission sooner to deform and destroy that flourishing polity of this Church which by the princely piety of nursing fathers and mothers hath been so long preserved to the envy of enemies and admiration of friends We never thought that any civil sanctions which were in favor of our Reformed Church Religion and Ministry ever constituted the Being of our Church which is from Christ by the Ministry but they onely established and preserved it in its Ministry and polity from those abuses and insolencies to which we see them miserably exposed if they should want Magistrates to be protecting fathers and indulgent mothers to them Every rude and unclean beast delights to break in and waste the field of the Church when they see the fence of civil protection is low But this defence and provision made for this Church and its Ministry by Humane Laws doth no more lessen the strength and beauty of it than the Laws for property and safety do diminish any mans wisdom valor or care to defend his own Christians as men ought to be subject to Magistrates as men although they were Heathens Rom. 13. 1 Pet. 2.13 Tit. 3.1 Hereticks or Persecutors that so in honest things they might merit their civil protection How much more as Christians ought they to be subject to Christian Magistrates that are Patrons and Professors of true Religion Isai 49.23 Whose civil protection and government is so far from being a blemish to it that is the greatest temporal blessing that God hath promised or the Church can enjoy in this World as it was in Constantine the Great 's time and some others after him And however we see that oft-times this sweet wine of civil favor is prone to sowre to the vinegar of factions even among Christians And the honey of peace plenty and prosperity easily turns to pride envy anger ambition and contention through the pravity of mans nature who contrary to the temper of the most savage beasts grows most fierce and offensive to God when he is best treated by him * Omnia comprebantur sactionibus seditionibus querelis odiu invidiis Suspi Sever. de sâ—â— tempor Epâ—s Presbyteris Hist Pace ecclesiis undique concessâ caepit invidia totius orbis communis inimica in media episcoporum frequentia tripudiate Eus in vit Const lib. 2. c. 60. as Eusebius and Sulpitius Severus tell in their times Yet we must not refuse or cast away all good things because evil mindes abuse them much less may we mistake the Being of a Church for its well-being That cannot turn in any reason to this Churches reproach which was the favor of good men and Gods indulgence to this Church Nor do we think these querulous Obâ—ecters are therefore like to be by so much the sooner weary of their new ways by how much they more enjoy connivance protection or countenance from any men The obtaining of which is the thing they so much court and solicite Sure the shining of the warm Sun on men need not make them therefore ashamed or weary of Gods blessing 18. The matter of a Church Saints 2. As for the matter of a Church which those Obâ—ecters say must be onely Saints in Truth as well as shew denying ours to be such I answer We wish all our people were such Saints as are formerly described in truth and power we endeavor to make them such as far as the pains prayers and examples of Ministers may work with the grace of God 2 Cor. 6.1 But we do not think that these severe censurers of this Church of England do believe That all the Churches mentioned in Scripture which were the best that ever were consisted onely of true Saints That in Christs family did not not that to which Ananias John 6.70 Have I not chosen you twelve and one of you is a Devil Acts 5.3 Peter to Ananias Why hath Satan filled thy heart to lie to the Holy Ghost Acts 9.13 Simon Magus believed and was baptised and continued with the Apostles c. V. 23. I perceive thou art in the gall of bitterness and bond of iniquity Saphyra and Simon Magus were joyned in profession nor all those in Corinth Galatia Laodicea and the rest
which Daniel put into the Dragon break them in pieces one part rending from the other as impatient to submit to their censure and so they come to Non-Communion and to make new Colonies of lesser Churches and Bodies till they break and shiver themselves to such useless shreds such thin and small shavings as have neither the staff of beauty nor of bonds among them Every one by the light of nature concluding Par in parem non habet imperium Authority supposeth an eminency That there can be no power over others where there is parity among them nor can those have authority over each other which are in an equality Nothing would be more welcome to good Ministers and faithful people than to see that just power setled in the Church as might by the wisdom gravity and integrity of such as are truly fit to govern best repress all abuses and disorders in the Church as to matters purely religious Mean time we think it better to beaâ— with patience those defects which we cannot hinder or amend and to supply them what we can with private care industry and discretion than either wholly to deny our selves the comfort of this Sacrament which the Lord hath afforded us or else to usurp to our selves an absolute power and jurisdiction over others which neither the Lord hath given us nor the Church and which we see men do easily despise as a matter of arbitrary usurpation not of authoritative constitution And which is subject as to many tyrannies and abuses so to infinite private janglings and divisions which no Minister hath leisure to hear if he had abilities to compose and judge them being oft very spightful tedious and intricate yea and himself possibly a party or witness and sometimes the accused who being for the most part the ablest in a Country Congregation to judge of matters must yet himself be judged according to some mens weak Models of Church-Government and Discipline both as to his doctrine and maners by his High-shoe Neighbors which he counts his body nor may he have any appeal from them in an Independent way 21. Of the peoples judging in the Church 1 Cor. 5.12 1 Cor. 6.1 2 3 4. Do ye not know that the Saints shall judge the World and Angels How much more the things that pertain to this life To that grand Charter and Commission which some plead by which every Saint is made a Judge in all things of this life within the pale of the Church and is after to be judge of Angels I answer The wise and holy Apostle doth not give to every one in the Church any such power nor to the majority of Christians in any Congregation but rather reproves their folly that laid any judicative works on those that were least esteemed in the Church Vers 4. Whence arose that unsatisfaction as made their differences greater and drove them for remedy to go to Law before the Civil Tribunals of unbelievers V. 6. to the great scandal of Religion and shame of the Church of Corinth where being many Christians and no doubt in many distinct Congregations for conveniency of meeting the Apostle wonders they could not be so wise for their own credit and quiet as to finde out some wise and able men who might be fit to judge and end their controversies as having both real abilities internal and outward reputation in the Church also a publick consent and orderly appointment to the work aâ—l which makes a compleat and valid Authority to judge others which can never be promiscuous in whole bodies or rabbles of simple and mean men without both contempt and confusion which imprudent way among the Corinthians the Apostle counts both a fault and a shame Of Communicants to be admitted 1 Cor. 5.7 2 Cor. 6.15 16. What places are further urged for purging out the old leaven for not eating with such an one for the non-communion between Christ and Belial light and darkness c. They are all fulfilled by every private Christian when both in conscience and conversation he keeps himself from concurring or complying with any wicked and scandalous persons in their sins reproving and repressing them as much as morally lies in his place and power But the bare view or knowledge of anothers sin Vnumquemque alienis peccatis maculari omnes impiae seditionis autores solam causam separationis sibi assumunt Contra disputat Cypr. de unit eccl August ep 48. must not hinder him from doing his duty or enjoying his privilege and comfort by the Sacrament which depends not on what is in anothers life or heart of sin but on what he findes of grace and preparedness in his own As to the publick honor and purity or unleavenedness of the Church the special duty and care executive lies on those not who are private Christians in common but who have publick authority in special to do it by censuring restraining or casting out scandalous offenders whereto every Christian is not called because not enabled either by God or man by gift or power to discern or judge and determine cases which is a matter of polity power and order in the Church and not of private piety or charity Nor is it indeed of absolute necessity so as to deprive good Christians of any holy ordinance in case such power is obstructed or hindered or not established in the Church Neither Minister nor People then ought to refrain from doing their duty in the holy celebration of this Sacrament upon any such defects of external polity and power for well-ordering of the Church but rather with the more exactness and diligence exhort one another and prepare by inward graces for those holy Mysteries whose institution hath no such restriction either by Christ or the blessed Apostle Paul who enjoyns Ministers and Believers to do this 1 Cor. 11. holily and worthily in point of personal preparation but no word of either usurping a power to reâ—ect others as they list which belongs not to them or else to abstain wholly from the duty for want of having their will as too many do both People and Ministers to the great grief of many good Christians and to the exceeding slighting and disuse of that holy Ordinance in this Church 1 Cor. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As oft as ye drink it which was wont to be much frequented which the words of Christ import or enjoyn to be done oftentimes in the Church For that new coyned form image and superscription of a Church 22. Of Church-Covenant that Congregational Church-Covenant which no Synod or Council but onely some private men have lately invented and in formal words magisterially dictated when yet they cry down all other prescribed forms of administrations prayer or devotion in the Church By which some men fancy they onely can be rightly made up into one lump or Church-fellowship This they accuse us in England for the want and
neglect when they have set us in every corner so many copies of it I answer We have indeed in the Church of England from its first Christianity been wholly without this covenanting way and I think both happily and most willingly we had been so still since there appears no more ground for it in Scripture precept or Churches paterns nor is there any more need of it as to the peace and polity of the true Church of Christ than there is of rents and patches in a fair and whole Garment Who knows not Jonâ—h 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that like Jonah's gourd it is filius noctis the production of yesterday risen from the darkness and divisions of mens mindes The fruit of discontent separation and self-conceit for the most part though it may be nursed up by devout and well-meaning Christians yet it looks very like those bastard brats which the Novatians and Donatists of old began every where which were like Ismaels to Isaac mockers and contemners of the true Churches Communion Order and Peace VVe do not think this Covenant any more essential to the Being of a true Church than John Baptists Leathern girdle was to his being a Man or a Prophet It is an easie and specious novelty therefore pleasing to common people because within their grasp and reach which its Proselytes that forsake and abhor the English Churches Order and Communion do wrap and hug themselves in as much as any Papist doth in his adherence to the Roman party or in his hopes to be buried in a Monks Cowl Besides it carries this great temptation with it of gratifying the common professor with some shew of Power and Government which he once covenanted into that Church-way shall solemnly exercise But in good-earnest to sober Christians who have no secret byas of discontent or interest to sway them this new fashion of their Church-Covenant seems to have as no command or example in Scripture so no precedent in antiquity nor is it recommended for any excellent effects of prudence or peace which it produceth either to private Christians or the publick welfare of the Reformed Churches Some look on it as a mark of Schismatical confederacy which carries in its Bowels viperine principles which are destructive to the quiet of States and Kingdoms as well as of Churches If any finde any good or contentment in it as a tye or pledge of love in private fraternities yet they vastly overvalue it to cry it up as a matter no less necessary to the Being of a Church or well-being of Christians than the skin is to the Body when alas it is but a cloak lately taken up which never fell from Elias his shoulders and serves rather to cover some mens infirmities and discontents against this Church of England than much to keep them warm or adorn them as Christians VVe shall give a poor account of former Churches or Christians if this covenanting invention should be of such concernment to Christianity To which it seems to many wise and good men as superfluous as it were to binde a man with wisps of straw when he is already bound with chains of gold with more firm and pretious tyes For every true and conscientious Christian knows and owns himself to have upon his Conscience far more strict and indissoluble tyes not onely of nature and creation but of the Law and Word of God yea and of Christian covenant and profession by his baptismal-vow besides that of the other Sacrament also his private vows promises and repentings c. All which strictly binde the conscience of all good Christians to all duties of piety and charity according to the relations private or publick civil or sacred wherein they stand to God or man And further we see by daily experience That these sorry wit hs of mans invention obtruded as divine and necessary upon Christians and Churches binde not any of these new small bodies or bundles so fast but that they continually are breaking separating and scattering into as many fractions and subdivisions Error sibi semper dispaâ— est discolor quantò magis à veritate tantum ab unitate discedit August Eph. 3.17 as they have heady mindes fancies and humors among them And this they do without any sense of sin or shame yea for the most part with an angry glorying despising and defying of one another when but lately they boasted in how rare a way they were of Church-fellowship and Saintly-communion not as Members of Christs Body the Catholike Church grounded and grown up in truth and love but onely as pieces of wood finely glued together by reciting a form of words which they call a Church-Covenant which a little spittle or wet dissolves Nor do they make any scruple to moulder and divide if once they come to dispute and differ in the least kinde So hard is it for any thing to hold long together which is compacted of weak judgements and strong passions Last of all It is evident in the experience of all wise Christians That this narrow and short thong of private Bodying Church-covenanting cannot extend so far as is necessary for the Churches general peace order and welfare in reference to its more publick relations and necessities which oft require stronger and more effectual remedies Yea these small strings and cords binding each particular Congregation apart as if it were a limb to be let blood makes them at length grow benumed and less sensible of that common spirit of love and charity by which each Member is knit to the larger parts and so to the whole Body of the Church to whose common good they ought wisely and charitably to be more intent than to their particular Congregations which are but as the Pettitoes or little Fingers of the Church Which may not act or be considered otherways than as they are and subsist which is not apart by themselves nor onely in relation to an hand or foot to which they are more immediately conjoyned but as in an higher relation to the whole Body of which they are real parts servient to the whole and as much concerned in the common good and preservation of the whole if not more than of themselves or any particular part or Member A Christian must not deal out his charity by retail and small parcels onely as to private Fraternities and Congregations but also by whole-sale to the ampler proportions of Christs Church according as he stands in large and publick relations the due regard to the peace order and welfare of which is not to be dispenced withal nor shuffled off by saying 1 Cor. 12.21 I am of such a Congregational-Body or Covenanting Church no more than the hand may say I am not of the head nor neer it and so will have no care of it We are therefore so far from being admirers of the small talents and weak inventions of those men in so great a matter as the constituting and conserving of a true Church by
so poor and feeble an engine as this of private compacts and covenantings by which they threaten with severe pens and tongues and brows to batter and demolish the great and goodly Fabrick and Communion of this and all other National Churches which are cemented together by excellent Laws and publick Constitutions so as to hold an honorable union with themselves and the whole Catholike Church That we rather wonder at the weakness and simplicity of those inventers and abetters who in common reason cannot be ignorant that as in civil respects and polity so in Ecclesiastical no private fraternities in families nor Corporations as in Towns and Cities can vacate those more publick and general relations or those tyes of duty and service which each Member ows to the Publick whereof it is but a part and it may be so inconsiderable an one that for its sake the greater good of the publick ought not in Reason or Religion to be prejudiced or any way neglected No more ought it to be in the Churches larger concernments for Peace Order and Government Nay we dare appeal to the Consciences of any of those Bodying Christians whom charity may presume to be godly and judicious Whether they finde in Scripture or have cause to think That the blessed Apostles ever constituted such small Bodies of Covenanting Churches when there were great numbers and many Congregations of Christians in any City Province or Country so as each one should be thought absolute Independent and no way subordinate to another Whether ever the Apostles required of those lesser handfuls of Christians which might and did convene in one place any such explicite Forms or Covenants besides those holy bonds which by believing and professing of the Faith by Baptism and Eucharistical communion were upon them Or Whether the blessed Apostles would have questioned or denied those to be true Christians and in a true Church or have separated from them or cast them off as not ingrafted in Christ or growing up in him who without any such bodying in small parcels had professed the Name of the Lord Jesus Christ in the due use of Word Sacraments and Ministry who endeavored to lead a holy and orderly life themselves and sought by all means which charity order or authority allowed them to repress the contrary in others No doubt the Apostles wisdom and charity was far enough from the wantonness and uncharitableness of some of these mens spirits who do not onely mock our Church and its Ministers 2 Kings 2.23 as the children did Elisha the Prophet but they seek to destroy them as the she-bears did the children Sure enough the Apostles instead of such severe censures peevish disputes and rigorous separations would have joyned with and rejoyced in the Faith Order and Vnity of such Churches such Christians and such Ministers where-ever they had met with them in all the World without any such scruple or scandal for their not being first broken into Independent Bodies and then bound up by private covenantings which are indeed no other than the racking distorting and dislocations of parts to the weakning and deforming of the whole VVe covet not a better or truer constituted Church than such as we are most confident Col. 2.5 Joying and beholding the order and the stedfastness of your faith in Christ the wisdom and charity of the Apostles would have approved in the main however in some lesser things they might gently reprove and reform them as they did divers famous and flourishing Churches And such a Church we have enjoyed in England by Gods mercy before ever we knew those mens unhappy novelties or cruelties who seek now to divide and utterly destroy us unless we conform to their deforming principles and practises And however we have not been wholly without the spots of humane infirmities yet we have professed Jesus Christ in that truth order purity and sincerity which gives us comfort and courage to claim the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privilege of being true Christians and a true Church that is a very considerable famous and flourishing part branch or Member of that Catholike Church which professeth visibly or believes savingly in the Name of Jesus Christ the Head of the whole Body and of every part to whom we are united by the same common Faith and by Charity to one another Certainly the best Churches and Christians were antiently like the goodly bunches of Grapes Numb 13.24 which the Spies brought between them as an emblem of Christ crucified hanging on a staff so fair so full so great and united clusters From which no small slips did ever willingly divide or rend to Schism but presently they became not as the fruit of Canaan but as sowr Grapes fit onely to set mens teeth on edge wheting them to bite and devour one another For the maner of each particular holy Administration in our Church to answer all the small cavils which men list to make 23. The great shield of the Church of England is to encourage too much their petulancy and to make them too much masters of sober mens time and leisure Onely this great and faithful shield * See those Reverend and Learned Writers Bishop Bilson Bishop Cowper Doctor Field Master Richard Hooker Master Mason and others Learned men heretofore have and we do still hold forth to repel all their darts and arrows That both in the Ordination of our Ministers and in their celebration of holy things and in its Government Order and Harmony the Church of England hath followed the clearest rules in Scripture and the best paterns of the antient Churches onely enjoying those Christian liberties of prudence order and decency which we see the gracious wisdom of Christ hath allowed his Church and which particular Churches have always used and enjoyed in their extern rites and customs with variety yet without blemish as to the Institutions of Christ or to the soundness in the Faith or to any breach of Charity or any prejudice and scandal to each others liberties in those things So that those busie flies upon the Wheels of this Chariot the Reformed Church of England in which the Gospel of Jesus Christ hath hitherto been carried among us for many years with great triumph and success have stirred up very little dust so as might blinde any eyes that are not full of motes and beams or blood-shotten from seeing clearly and evidently a true Christian Church a true Ministry and truly religious Administrations among us Blessed be God though these sowr Momusses finde or make some faults and flaws in lesser matters the mending of which they most oppose and hinder yet their strength cannot shake the foundations of our Jerusalem which are of pretious pearls and solid stones nor can their malice overthrow our grand and goodly pillars the true and able Ministers and their holy Ministrations of Word and Sacraments among Professors of the Faith who do as unquestionably constitute a true Church as a reasonable
soul and body make a true man Essentials of a true Church in England 1 Tim. 6.3 It is well some of their charity is such that they allow us for they cannot shift it thus much First That we have the onely true ground and sure rule of Religion the written Word of God that beyond this we hold nothing as a matter of faith or Christian duty Secondly That we celebrate the holy Sacraments according to the sum and substance of the divine Institution Thirdly That our conversation aims to be such Phil. 1.27 as becomes the Gospel in all maner of holiness to the saving of our own and others souls What can these Aristarchusses carp at in the ground of our faith the Scriptures the Seals of our Faith the Sacraments the life of our Faith 1 Pet. 1.9 holy conversation and the end of our faith the salvation of our souls Is it not strange That all these sweet and fair flowers of Christs planting and watering should grow so well in that which some call Babylon in Antichrists Garden or on the Devils dunghil That it should be no true Church of Christ which owns nothing for Religious but what is according to the truth of Jesus either commanding or permitting instituting or indulging of pious necessity or of prudent liberty We should put these rigid Catoes too much to the blush for â—heir unnatural ingratitude to the Ministers and Church of England if we should ask them Whence they had this privilege by which they own themselves to be Christians whence this power to cast or call themselves into Bodies or Churches as Believers which is by them presupposed whence they had till of late years their instruction for the most part in the knowledge of Jesus Christ Sure these holy leaves or fruits grow not but in the Pale and Garden of the Church of Christ not in our own rude mirdes and untill'd natures not among desolate Indians obstinate Jews oâ— barbarous Turks and not often in private closets and corners which nourish a neglect and contempt of Publick Ordinances But if these men were self-taught and converted yet sure not self-baptized too nor their Teachers self-ordained too If they had nothing of their Christianity from the Ministry of the Church of Englandâ— It is no wonder they prove such Scholars such Christians and such Preachers as some of them seem to be having been their own Masters Ministers and Baptizers They are indeed onely worthy of themselves and of wiser mens pity For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retreat 24. Of pretensions to be above any Ministry as taught of God immediately or reserve of some men by which as Eaglets they would seem to soar out of sight and to build their Nest on a Rock that is higher than our ordinary Reason Religion and Experience can reach as if they were immediately inspired specially called and taught of God baptized by his Spirit without any Minister or outward Ministry they must give us leave not to believe them upon their bare word which hath not always been so sure till they demonstrate and prove it better by Gods Word and their better maners For which we will give them time enough Mean while we are sure the best Christians among them were made such by the ordinary Ministers of this Church and these made Ministers by no other means but that Ordination derived from and ascending up to the blessed Apostles whom Christ first chose to be Disciples and after ordained and sent them as Publick Ministers not onely as to personal discharge but as to successional descent These were Eagles indeed who flew high in their knowledge and piety yet stooped low in their humility and charity Those others of a new brood are more like yong Cuckoes which devour the Bird in whose nest and by whose fostering they were hatched Some of them have knowledge I would they had more humility and charity they would not disdain to own the parents that begat and educated them even this now so poor desolated beaten torn and wasted Church of England and its Antichristian Ministers as they please to call them Be it so some mens tongue is no slander If we neither adde to nor detract from the Scriptures as Jews Papists and Euthusiasts do If we erre in no fundamentals of faith or maners if we refuse no duty divinely required if we allow no error in our selves or others if we drive on no worldly designs injuriously or hypocritically but study to approve our selves in all godliness and honesty with meekness of wisdom to all men we need no more fear the drops of peevish tongues or dashes of malicious pens as to the honor and comfort of being a part of the true Church of Christ than a cloth dyed in grain need to fear stains by the aspersions of dirt cast on it by unclean and envious hands 25. Of the power of the People in Church affairs 4. But it is objected against us in England That neither Church nor Minister of England did or do own that high and mighty principle of all Church power which some call The People Answ True indeed Although we highly love and esteem as Brethren the faithful and humble people for whom Christ hath died yet we are not of so spungy and popular a softness as to own any part or Congregation or Body of People to be the original or conduits of any Spiritual or Church power which no learned and wise men ever esteemed to be Popular or Democratical but rather an excellent Aristocracy where many able men were in Counsel and some one eminent in order and authority among them We do not dig or descend to these low valleys for these holy waters nor do we seek for the flowings of it through such crazy and crooked pipes nor do we hope to draw it forth out of such broken Cisterns which can hold no such waters We have them from higher fountains and derive them in straiter channels Matth. 28.19 and conserve them in fitter vessels than the vulgarity of even honest Christians can be presumed to be That is from the ordinary Power and constant Commission which from Christ was derived to the Apostles Matth. 16.19 Matth. 18.18 John 20.23 and from them to their Successors in their ordinary Ministry and Church power in after ages who had this peculiar power of the keys of Heaven to binde or remit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere cum imperio pastor inde ut princeps To feed and rule Revel 12.5 19.15 Acts 20.28 1 Pet. 5.2 Vulgus ex veritate pauca ex opinione multa aestimat Tul. pro. Ros Com. to gather to guide to feed and to govern the several parts of the Church in Christs stead and name orderly committed to them People may rudely wrest these keys out of true Bishops and Ministers hands but it is evident they were never committed to them by the great Master of the House Jesus Christ nor do they
or at least his will and zeal thinks it a shame to seem ignorant or if he be conscious to his ignorance seeks to cover it over and set it off with forwardness Therefore the wisdom of the Lord Christ upon whose shoulders the Government of his Church is laid Isai 9.7 hath set bounds to mans activity and unquietness by another way of Church power which is setled in and derived by fewer indeed but yet wiser and abler persons than the community of Christians can be presumed to be who in all affairs of Church or State have ever given such experiments of their follies madnesses and confusions where-ever they arrogate power or have much to do beyond ciphers in a sum that all wise men conclude That people are then happiest when they have least to do in any thing that is called Government Nor is it to be believed that Jesus Christ hath ordered any thing in his Churches polity that is contrary to the principles of true wisdom which in man is but a beam of that Sun which is in God But the Bodying men say 28. People not fit to judge of doctrine or scandals in Religion They must and ought to have a Church not onely visible in the profession of Faith but palpable and maniable so as they may at once grasp it and upon every occasion convene it or the major part of it into one place that so they may complain of what they think amiss and remedy by the power of that small fraternity what ever faults any of them list to finde in one another as Fellow Members and Brethren yea and in those too whom they have made to be their Pastors Rulers and Fathers Answ That the best Men and best Ministers may erre and offend in religious respects by error and scandal we make no doubt Nor is it denied but they may and ought both by private charity be admonished and by publick authority be reproved and censured Where this Authority is as it ought to be in the hands of those whom the Lord Christ hath appointed as wise able and authorised by the Church to judge of Doctrine Maners and Differences incident among Christians as such But I appeal to all sober and judicious Christians whether they can finde or fancy almost that venerable Consistory that judicious Senate that grave and dreadful Tribunal which the antients speak of among Christians of those first and best times which is necessary for the honor and good order of Religion and peace of Christians Whether I say there be any face or form of it among those dwarf Bodies those petty Church lets those narrow Conventicles whose Head and Members Pastors and Flock are for the most part not above the Plebeian size of a meer mechanick mould either ignorant or heady or wilful or fierce under words and semblances of zeal gravity and an affected severity I make no quaere Whether these sorts of men be fit persons to whom all appeals in matters of Religion must be made and by whom they must be finally determined to whose judgements prudence and conscience all matters of doctrine and scandal must be referred By whom Religious concernments must be ordered and reformed by whom Ministers must be examined tryed and ordained In eo quisque judex recti constituitur in quo peritus judicatur Reg. Juris first afterward judged and deposed Whether it be fit that those who are guilty of so little learning or experience in divine matters should solely agitate these great things of God which so much concern his truth his glory and Christians good every way which matters both as to Doctrine and Discipline are able to exercise and fully imploy the most learned able and holy men Who dreads not to think that all saving truths stand at such mens mercy the honor of Christ and the good of mens souls too while all degrees of excommunication and censures are irrepealably transacted by them Among whom its hard to finde two wise men and scarce any ten of them if they be twenty of one minde while they boast they are of one Body Again who will not sadly laugh to see that when they differ as they oft do and break in pieces yet like quantitative substances they are always divisible like water and other homogeneous bodies they still drop and divide into as many new Churches and Bodies as they are dissenting or separating parties The miracle is that when like Hypolitus his Limbs they are rent and scattered by Schisms into Factions yet still every leg or arm or hand forms presently into a new distinct compleat Body and subdivided Church Each of which conceives such an integrality of parts and plenitude of power that it puts forth head and eyes and hands all Church Officers Pastors Elders Deacons by an innate principle of Church power which they fancy to be in any two or three godly people At this rate and on this ridiculous presumption they run on as water on a dry ground till it hath wasted it self till they are in small chips and slivers making up Bodies at six and sevens and Churches of two or three Believers These ere long losing one another in the midst of some new opinion some sharp subtilty or some angry curiosity which they cannot reach then and not before this meteor or blasing Star of a popular Independent absolute self-sufficient Church power in the people which threatned Heaven and Earth and strived to out-shine the Sun and Moon and Stars of all antient combined Churches Order and Government for want of matter quite vanisheth and disappears by its Members separating from and excommunicating or unchurching of each other Then the solitary relicts turn Seekers whose unhappy fortune is never to finde the folly of their new errors nor the antient true Church way which they proudly or passionately or ignorantly lost when they so easily forsook communion with the Catholike Church and with that part of it to which they were peaceably orderly and comlily united as was here in England Whose way of serving the true God was privately with knowledge faith love and sincerity publickly with peace order humility and charity Which might still with honor and happiness to this Nation be continued if the proud hearts and wanton heads and rude hands of some novel pretenders had not sought to make the very name of Christian Religion the Reformed Church and Ministry of England a meer sport and may-game to the Popish profane and looser world by first stripping us of all those Primitive Ornaments of gravity order decency charity good government unanimity and then dressing us up and impluming us with the feathers of popular and passionate fancies which delight more in things gay and new than good and old But how shall we do say these Bodying-men 29. Of Church Discipline in whom the Power Matth. 18.17 Tell it to the Church to fulfil that command Dic Ecclesiae for such a Church as may receive complaints hear causes of
scandal speedily reform abuses restore defects execute all power of the Keys in the right way of Discipline without which there is no true at least no compleat and perfect Church for these men think Christians can hardly get to Heaven unless they have power among them to cast one another into Hell to give men over to Satan to excommunicate as they see cause to open and shut Heaven and Hell gates as they think fit Must all things that concern our Church say they lie at six and sevens till we get such Bishops and Presbyters such Synods and Councils such Representatives of Learned men as are hardly obtained and as hard to be rightly ordered or well used when they are met together They had rather make quicker dispatches in Church work as if they thought it better for every family to hang and draw within it self and presently punish every offence than for a whole Country to attend either general Assizes or quarter Sessions Answ Truly good Christians in this Church at present are in a sad and bad case too as well as their Ministers if they could make no work of Religion till they were happy to see all things of extern order and government duly setled Yet sure we may go to Church and to Heaven too in our worst clothes if we can get no better nor may we therefore wholly stay at home and neglect religious duties because we cannot be so fine as we would be Both Ministers and people must do the best they can in their private sphears and particular Congregations to which they are related whereby to preserve themselves and one another as Brethren in Christ from such deformities and abuses as are destructive to the power of godliness the peace of conscience and the honor of the Reformed Religion until the Lord be pleased to restore to this Church that holy Order antient Government and Discipline which is necessary not to the being of a Christian or a true Church as its form or matter which true Believers constitute by their internal union to Christ by Faith and to all Christians by Charity but onely as to the external form and polity for the peace order and well being of a Church as it is a visible society or holy nation and fraternity of men 1 Pet. 2.9 professing the truth of Jesus Christ Yea and Christians may better want that is with less detriment or deformity to Religion that Discipline which some men so exceedingly magnifie as the very Throne Scepter and Kingdom of Christ under Christian Magistracy as they may the office of Deacons where the law by Overseers takes care for the poor where good laws by civil power punish publick offences and repress all disorders in Religion as well as trespasses in secular affairs Better I say than they could have been without it in primitive times when Christians had no other means to repress any disorders that might arise in their societies either scandalous to their profession or contrary to their principles of which no Heathen Magistrate or Humane Laws took then any cognisance or applied any remedy to them Not but that I do highly approve and earnestly pray for such good Order comely Government and exact Discipline in every Church both as to the lesser Congregations and the greater Associations to which all reasons of safety and grounds of peace invite Christian Societies in their Church relations as well as in those of Civil which were antiently used in all setled and flourishing Churches Much after that patern which was used among the Jews both in their Synagogues which they had frequent both in their own Land and among strangers in their dispersions and also in their great Sanhedrim which was as a constant supreme Council for ordering affairs chiefly of Religion to one or both which no doubt our Saviour then referred the believing Jew in that of Tell it to the Church that is after private monition tell it to the lesser Convention or Consistory in the Synagogues which might decide matters of a lesser nature or to the higher Sanedrim in things of more publick concernment both which were properly enough called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coetus congregatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Jud. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil hic à Christo novum praecipitur sed mos rectè introductus probatur H. Grot. in loc Ecclesiae i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Every polity hath in it power enough to preserve it happiness Coimus in coâ—tum congregationem Ibidem orationes exhortationes castigationes censura divina Praesident probati quique seniores Tert. Apol. Solebant Judaei res majoris momenti ultimo loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinem referre i. e. ad eos qui eadem instituta sestabantur quorum judicia conventus seniores moderabantur tanquam praesidet Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. Bas in Chrys Beyond this sense none could be made of Christs words by his then Auditors to whom he speaks not by way of new direction and institution of a Soverein Court or Consistory in every Congregation of Christians to come but by way of referring to a well known use and daily practise then among the Jews which was the onely and best means wherein a Brother might have such satisfaction in point of any offence which charity would best bear without flying to the Civil Magistrate which was now a forein power When Jews turned Christians it s very certain they altered not their Discipline and order as Christians in Church society from what they used before in their Synagogues Proportionably no doubt in Christian Churches of narrower or larger extensions and communion among the Gentiles the wisdom of Christ directs and allows such judicatories and iurisdictions to prevent or remove all scandals and offences among Christians to preserve peace and order as may have least of private or pedantick imperiousness and vulgar trifflings of men unable and unfit to be in or to exercise any such holy and divine authority over others who are easily trampled upon and fall into reproach and the snare of the Devil by reason of divers lusts passions weaknesses and temptations but rather Christ commends such grave Consistories solemn Synods and venerable Councils as consisting of wise and able and worthy men may have most as of the Apostolical wisdom eminency gravity so of Christs Spirit Power and Authority among them Such as no Christian with any modesty reason conscience or ingenuity can despise or refuse to submit to the integrity of their censure when it is carried on not with those heats peevishnesses and emulations which are usually among men of less improved parts or ripened years especially if Neighbors Such a way wisely setled in the Church might indeed binde up all things that concern Religion in private or more publick respects to all good behavior in the bonds of truth peace and
errors or publike disorders and scandals which it concerned all Christians and Churches to see repressed or amended Of Excommunication and censures Praesident prolati quique seniores honorem islam non pretio sed testimonio adepti Tertul. Apol. c. 39. The â—do Hist Eccl. l. 1. c. 10. Quod sacris Episcoporum conciliis constitutum fuerit id ad divinam voluntatem est referendum Const M. dictum Euseb vit Const Episcopi in Synodo Sardicensi Dei amantissimi Reges adjuvantâ— divina gratia nos congregaverunt In illa concilla totus desiderio feror in istis devotione immoror amore condeleâ—tor inhaereo consensu emulatione persisto in quibus non hominum traditiones obstinatius defensantur aut superstitiosius observantur sed diligentur humiliterque inquiritur quae sit voluntas Dei bona bene placens Bern. Ep. 19. The wise and excellent Discipline of the Church and the power of using and applying of it which so many now either vainly arrogate or ambitiously Court was not of old as a bodkin put into every mechanicks hands or as a sword committed to every brawny arm nor yet was it such a brutum fulmen a thunder-bolt which the confident hand of every factionist might take to himself and Grasp or use to his private revenge or to the advantage of his party and design But Discipline together with Government in the Church was only committed and concredited after the example of the ApostolicÌ„all times by the wisdom humility consent and subjection of all good Christians in their severall stations either as Princes or Subjects to those learned grave and godly men Bishops and Presbyters who were ablest for gifts eminentest for their labours and highest in place and Ministeriall authority in the Churches of Christ whose assemblies or convenings were greater or smaller and their influence accordingly obliging valid and effectuall for the good of those Churches over which they were ascending from the first and least Country Congregations as the smallest yet considerable branches of a visible Church till it arose like Ezekiels waters from the Anckles to the Knees and Loyns and Head to such large plenary and powerfull an Authority as represented many famous Churches and sometimes the greatest and conversable parts of the Catholick Church throughout the whole world as in generall Councils called Oecumeniall Of Synods and Councils Out of which Synods and Councils however disorders and inconveniences as Nazianzene and others complain cannot be wholy kept out they still consisting of sinfull and so frail men yet they were subject to far less evils Cyp. Nazi orat 19. Ruffin Hist l. 1. c. 19. 18. In causa Athenasii Factionis macula sociavit concilium non judicandi sed opprimendi causa agebatur sub Constantio Concil Nicae secundum ab Artianis coactuÌ„ terrae motu impeditum Theod. l. 2. c. 19. and Errataes than attend the small scattered and separate bodies of there later decimo sexto editions In multitude of Counsellors there is wisdom safety and honour Prov. 11.14 Nor may we cast away those goodly large Robes which the prudence and piety of the antients made because they are subject to be soyled or rent by the hands of folly It is better for the Church to enjoy the gleanings of the antients Integrity Wisdom and Charity in ordering of the Church than to have the whole harvest of later mens sowings which have large straw of promises and shews but little grain of solid benefit yea much cockle too and many thistles of most choaking and offensive consequences The very rags of true antiquity doe better cover the nakedness and more adorne thee body of any Church than any of those cobweb-garments of later making which are torn in pieces while they are putting on and fitting to these new bodies of odd shapen Churches All reason and experience teacheth that those grand communicative wayes of Christian Churches in the joynt Counsels of grave learned and Godly men drawing all into union harmony and peace for the publike and generall good were far more probable though perhaps not absolutely necessary means to preserve both the doctrine of Faith and good manners unblameable among Christians than any of those small and broken Potsheards of private Independency can be which carry little ability and as little authority or vertue with them appearing like the Serpents teeth sown by Cadmus every where rising up in armed parties divided against and destroying one another till they have cleared the Field as of all such new and angry productions so of all those antient and excellent constitutions of Christian Churches which were bound up as Bibles in greater or lesser volumes It being so naturall to all men to affect what they call liberty and power if once mean men can by any arts obtein any shadow of them they are out of the shew of much zeal and conscience most pragmaticall And first begin to think no Church well reformed unless they bring them to their models Then their modell must be new lest their Authors should seem to have been idle being alwaies more concerned for the reformation of any men than of themselves God grant that while temerity and confidence pretends to plant none but new and rare flowers and to root up all old ones as ill weeds in the Church that themselves and their odd inventions with their rash abolitions prove not at last the most noxious plants that ever pestered the Garden of this Church To what some men urge by abusing that text against the good Orders Canons and Constitutions or Customs of the Church 31. Of prudence in ordering the Church affairs Mat. 15.13 That every plant which the Father hath not planted shall be pulled up therefore say they nothing of humane prudence is tolerable in the ordering of any Church I answer first none of those that quarrelled at the Church of Englands Motes but are thought by many learned and Godly men to have beams in their own eyes if Scripture right reason and antiquity may judge for nothing is alleged as more different from any of these amongst us than what may be found among the new Modellers who as they were in number and quality much inferior so they were never thought more wise or learned nor so calm and composed nor so publike and unpassionate in their Counsels and determinations as those many excellent men and Churches were both antient and modern to whose examples agreeable to the Canon of the Scriptures the Church of England was conformed n his rebus in quibus nihil certi statuit Scriptura mos populi Dei vel instituta majorum pro lege tenendi sunt Aug. Ep. 89. Disciplina nulla est melior gravi prudentique viro in his quae liberas habent observationes quam ut co modo agat quo agere viderit Ecclesiam ad quam cunque forte divenerit Quod enim neque contra fidem neque bonos more 's injungitur indâ—fferenter est habendum
pro corum inter quos vivitur societate observandum est Aust Ep. 118. ad Jan. Salvà fidei regula de D sciplina contendentibus suprema lex est Ecclesiae paâ— Blondel sent Jeron praef Furthermore The great Motor of some mens passion zeal and activity against this Reformed Church was that one Error against the judgement liberty and practice of all antiquity which is fundamentall as to the Churches polity and extern Peace namely That nothing may be used in the Church as to externals which is not expresly and precisely commanded in the word Which yet themselves observe not when they come to have power either to form and act some things they take in upon prudentiall account as their Church-Covenant of the form and words of which they are not yet agreed which they urge so their requiring each Member to give an account not of the historicall belief of the truth but of the work of grace and conversion which no Scripture requires or Church ever practis'd That of St. Austin hath been often inculcated by many learned quiet and godly men in this Church of England and elsewhere as a most certain truth That however the Faith Doctrine Sacraments and Ministry of the Church are precisely of divine Institution rising from a divine Spring and conveyed in a like sacred Current which ows nothing to the wisdom policy power or authority of man yet the extern dispensation of this Faith Sacraments and divine Ministrations together with the fence and hedge of them the necessary Government Order and Discipline of the Church in its parts and in the whole these doe fall much under the managing of right reason rules of good order and common prudence all which attends true Religion So that they neither have nor needed nor indeed were easily capable of such positive precise and particular precepts or commands as these men fancy and by this pertinacious fancy they have cast great snares on the consciences of many great scandals on the Churches both antient and modern and great restraints on that l berty which Jesus Christ left to his Churches in these things according as various occasions and times might require Sumus homines ciâ—es cum fimus Châ—istiani Salv. None but foolish and fanatick men can think that when men turned Christians they ceased to be men or being Christian men they needed not still to be governed both as Christians and as men by reason joyned to Religion which will very well agree carrying on Re igious ends by such prudent and proportionate means and in such good order as is agreeable to right reason and the generall directions of Religion which never abandoned or taught any Christian to start at and abhor Naturae lâ—â—en rationis radios non extinguit sed excitat Religio quae non vera tantum sed decora postulat Aust Phil. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever things are true honest or comly just pure lovely of good report if any vertue any praise think on these things or meditate with reason and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is taught by the very light of nature and those common principles of reason and order or polity which teach the way of all Government and subjection either of yonger to the elder whence is the very ground of all Presbytery or of weaker to the stronger or of the foolisher to the wiser or of the ignorant to the learned or of many to some few for the good of all None of which methods can cross Religion nor being observed in some due measure can be blamed nor ought factiously to be altered by the members of any setled Church in which there is neither Apostacy from the Faith nor recession from the Scriptures nor alteration of the substance of Christs holy Institution which this Church of England not-being guilty of but apparently professing and fully adhering to the Scriptures as the ground rule and limit of Faith and holy Mysteries We doubt not but however it used the wisdom of learned wise and holy men and followed the warrant of the Primitive Churches in the extern maner and methods of holy Administrations Government and Discipline yet it may and ought still as it doth lay claim to the right and honor of an eminent part of the true Catholike Church of Christ having a true Ministry and true Ministrations In which I believe all the Apostles and Primitive Martyrs and Confessors in all Ages would most willingly have owned and approved yea the Great God from Heaven hath attested it and still doth to the consciences of thousands of excellent Christians which have had their birth and growths to Religion in this Church of England So that the out-cryes abhorrencies and extirpations carried on so eagerly against the main constitution frame and Ministry of this Church by many who now appear to be men of little charity and strong passions and very weak reason as if we were all-over Popish Superstitious Antichristian altogether polluted intollerable c. Those calumnies and clamors wanted both that truth that caution and that charity which should be used in any thing tending to disturb or discourage any true Christian or Church of Christ whose differences in some small external things from us in judgment or practice we ought to bear upon the account of those many great things in which we agree with them as Christians Nor ought poor men of private parts and place in Church and State so to swell at any time with the thought of any Liberty and Power in common given them from Christ to reign with him or to reform c. as to drive like tipsy Mariners those rightful Pilots from the Helm or to break their card and compass of antient design draught and form by which they steered as they ought or as they could in the distress of times And this onely That these new undertakers may try how they can delineate new carts or maps and how soon they can over-whelm or over-set so fair rich and goodly a Vessel as this Church of England once was in the eye of all the World but our own This Iland was not more nobly eminent than the Church was great in Britany The leaks chinks and decayes which befal all things in time might easily have been stopped calked and trimmed by skilful and well-advised hands when once it was fairly and orderly brought upon the Publick stocks and into a Parliament Dock which good men hoped of all places would not prove either a quick-sand or a rock to the Reformed Church or the Learned Ministry of England But the Lord is just though we should be confounded in our confidences of men though neither mountains nor hills nor valleys can help yet will we trust in God who is our God in Christ who we doubt not but in mercy will own us with all our frailties and defects as his true Church and true Ministers And if in
any thing we have failed as men yet we are assured the merciful eye of Heaven will look more favorably on our failings to pardon them than some Basilicks do on our labors to accept them * Jere. 1 8. Be not afraid of their faces for I am with thee to deliver thee saith the Lord. V. 18. I have made thee a defenced City a brazen Wall and an iron Pillar c. Ezek. 2.6 Be not afraid of their words though thou dost dwell among scorpions be not dismayed at their looks though they be a rebellious house who seek to destroy this Church and discourage all its true Christians and Ministers if they could with their dreadful aspects and spightful looks if they had not the defensative of Gods protection joyned to their own innocency and the favor of many excellent Christians whom I have endeavored to settle and satisfie as briefly and clearly as in so short a time I could in these many and to me very tedious and almost superfluous objections against this true Reformed Church of England these first and lesser calumnies which lay in the way of my main design I thought it my duty to remove 32. Want of Charity our greatest defect In the Council of Carthâ—ge An. 401. The Orthodox Christians send Messengers to the Donatists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So after they send An. 404. Orators for unity and peace without which say they Christian Religion cannot consist Where I see in all our disputes and differences so cruelly carried on the greatest ingredient is Uncharitableness which knows not how to excuse small faults to supply lesser defects to interpret well what is good to allow others their true Christian Liberty and to enjoy its own modestly to keep communion amidst some easie differences and union with harmless varieties We have had on all sides truth enough to have saved any men and uncharitableness enough to have damned any angels Nor is it meerly a privation or want of charity but an abounding of envy malice strife wrath bitterness faction fury cruelty and whatever is most contrary to the excellency of Christians which was the excellency of Christ love and charity The want of which Basil Mag. de Sp. S. deplores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Naz. Or. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. sayes Religion as a Tripos hath three feet Faith Hope and Charity and cannot stand if any one be wanting I cannot but here deplore in a pathetick digression craving the Readers pardon since I cannot go further in answer of uncharitable objections till I have first sought for our lost charity The recovery of which one grace would end all the differences and heal all the distempers not of England onely but of all the Christian World You O excellent Christians will I know joyn with me in searching after charity as they did after Christ sorrowing Luke 2.48 In mourning for as some of the devout antients did the sad distances and wasts of Christian charity among all sorts of Christian Churches and Professors Alas we glory and swell and are puffed up one against another in the forms of being called Churches and Reformed when we lose the very power of godliness the soul of religion and the peculiar glory of Christianity which is charity Joh. 13.35 By this shall all men know that you are my disciples c. O sweet divine and heavenly beauty of Christ and all true Christians Charity Whither art thou fled from Christians brests 33. Pathetick for Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 1. Salvian complains Quis plenam vicuâ—â— exhibet charitatem Omnes à si etsi loco non absunt affectu absunt etsi habitatione juâ—guntur mente disjuncti sunt Lib. 5. de Gâ—berna Non Albiniani non Nigriani sumus sed Christiani Hoc unum fluâ—â—â—â— nullarum partium fludiis â—bripi Tertul. Acts 1.26 lives hearts and Churches In which was wont to be thy Nest thy Palace and thy Temple Where thou wert received welcomed and entertained by wise and humble Christians either as the Spouse of Christ in thy purity or as the Queen of graces in thy beauty or as the Goddess of Heaven in thy majesty O whither art thou gone where art thou retired Art thou to be found in the cells of Hermites in the Cloysters of Monks in the solitudes of Anchorites Probably there may be most of thee where is least of the world which like full diet begets most of cholerick and foul humors Dost thou reside among the pompous Papists The graver Lutherans the preciser Calvinists the severer Separatists or the moderater English Christians May we finde thee at Rome or Wittemberg or Geneva or Amsterdam or London Dost thou dwell in the old Palaces and Councils of venerable Bishops or in the newer Classes of bolder Presbyters or in the narrower corners of subtile Independents Alas I fear these very colours and names which are as ensigns and alarms to factions sound ill in the ears of Charity and are unpleasing to its sight which onely loves the first common title and honor of Disciples to be called Christians These faces and forms seem as if they were divided and set one against another and when they want a common adversary each party is ready to subdivide and seeks to destroy it self the hand of every faction in Religion is as Ismaels against his Brother or it self Smiting oft with the fist of violence as Factious where they should give the right hand of fellowship as Christians and strangling each other instead of embracing Or are all these divisions but the disguises of Charity and under visords of factions a meer pageantry is acted of zealous ignorance or proud and preposterous knowledge both carried on with holy partialities fraternal Schisms zealous cruelties sacred conspiracies so far onely as to destroy all other Christians That each sect alone may remain as the onely Church which then fancy themselves sufficiently built polished and reformed when they are but as heaps of rubbish in their several ruptures as unpolished lumps in their uncharitable sidings so far weak and deformed limbs as they are passionatly and violently broken from the intireness and goodly fabrick of the well compacted Catholike Church of which they were sometime a comly and commendable part Onely then in beauty safety and symmetry while in order to and in unity with the whole which is as the Body and Temple of the Lord in its various parts making but one goodly structure which was antiently the â—oy and glory of the whole Earth Now nothing seems best but deformed ruines and desolate parcels of battered broken and almost demolished Churches like Hospitals in which are most-what wounded and maimed and halting Christians when of old the Foundation of one Rom. 13.10 Love is the fulfilling of
Christians when we have least of a Church in our preposterous zeals our hypocriticall charities our deformed reformings our distorted bodyings our distracted communions our divided unions our fanatick dreams our blasphemous raptures our prophane enthusiasms our licencious liberties our injurious indulgences our irrationall and irreligious confusions our cruell toleratings of any thing rather than sober abiding growing and flourishing in truth which is thy root in humility which is thy flower and in well doing which is thy fruit Praecipuum dilectionis munus â—retiostus quam agnitio gloriosius quam prophetia Irenae l. 4. c. 63. Gratia est fortissima mitissima generosa suavitate omnia agit tolerat vincit Charitas Semper sibi lex severissima Bern. Charitas est motus animi ad fâ—uendum Deo propter seipsum se atque proximo propter Deum Aust de Doct. Christi l. 3. c. 9. 1 Joh. 4.8.20 Ps 133.1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 1 Cor. 14.4.5.6.7 Charitas est sibi maxime imperiosa Jeron Thou wert wont to come to us Christians and by us to others in the cool of the day in a still voice in meek intreatings in gentle beseechings like the sweet dew on herbs or soft rain on the tender Grass so that however Christians might be exceeded by other men in strength beauty learning eloquence and policy yet none equalled them in Charity which hath the greatest courage joyned with the greatest kindness and only knows how to crucify it self that it may spare others to deny it self that it may gratify others Hast thou now chosen to come in Earth-quakes in Whirl-winds in Thunders and Lightnings and Fires in tumults in hideous clamors and Wars dost thou delight to wrap thy self in the Garments of Christians rowled in blood to besmear thy fair and orient face with the gore and dust of fratricides and patricides Is it thy pleasure to hide thy self in the thick clouds and darkness of Religious plots reforming pretensions and then to break forth with lightnings and hot thunderbolts with Hailstones and Coals of fire As if the inseparable twins of the love of God and our neighbour were now parted or had slain and devoured one the other Are all thy sweet perfumes thy fragrant Oyntments which were wont to be diffused from the head of our Aaron Christ Jesus to the skirts of his Garments the lowest and meanest Christians are they now all distilled and sublimated by our hotter brains and Chimicall fires into this one drop of self preservation Hast thou lost those Characters which the blessed Apostle sometime gave thee for long suffering for kindness for not envying not vanting not being puffed up for not behaving thy self unseemly not seeking thine own not easily provoked thinking no evill rejoycing not in iniquity but in the truth Bearing all things believing all things hoping all things enduring all things Is thy purity embased with the love of the world of mony of honour of pleasure of applause of victory through self-love Thou that wert wont to be that pure Christalline and celestiall love of God and of man for Gods sake art thou now degenerated to sordid sensuall and momentary lusts Thou that didst feed among the Lillies on the mountains of Spices in the Garden of God on the tree of life the love of God in Christ with eyes and hands intent to Heaven praysing God for his love to thee and praying for the like love to others art thou now condemned to the Serpents curse to goe on thy Belly to feed on the dust to make gain thy godliness 1 Tim. 6.5 and to turn even piety it self into the poyson of meer self-preservation in worldly interests How is thy voice changed from that of a Lamb to the roaring of a Lion thy hands from Jacob's smoothness to Esau's roughness Or is this rather none of thy voice which we daily hear Are these none of thy hands O most unchangeable Charity who art alwaies the same in thy self and to others Are they not the voice and hands of thy disguised enemies tempting us with the Serpents subtilty beguiling us with the fallacy of ravening Wolves covered in Sheeps cloathing and bleating instead of howling yet with no less purpose to devour whose bowels are of brass their hearts of Adamant their Fore-heads of Flint their Teeth and Claws of Iron There Feet are swift to shed blood yea they are dipped in the blood of Christians Thou that wert wont to have but one Head the Lord Jesus Christ and but two Hands the right Hand of affiance leaning on God the lest of pitty supporting the weak Brother art thou now grown monstrous like Hydra with many Heads and as many stings like Briareus with many Hands and as many Swords mutually fighting though seeming to branch from and adhere to the same body of Christianity Is thy God now to be appeased with humane sacrifices or will he drink the blood of Christians Mat. 5.23 1 Cor. 13.3 who would not accept a gift at the altar till the offerer had first reconciled himself to his Brother will he now accept the heads of those that are slain by us Nec Martyrium absque charitate coronanduÌ„ Bâ—c Ep. 7. who would not Crown Martyrdom it self if the Garland of Charity had not first adorned it on earth and so fitted it for suffering and by patient suffering for glory in the Heavens Gratia est quod vivimus quod valâ—mus quod pugnamus quod coronamur Chrysost O let not the Christian world thus mistake thee rather let them never speak or think of thee than thus injure thee while they pretend to advance thee we know O blessed Charity that thou art wholy made up of the love and free grace of God by the merits of Jesus Christ and the liberall effusions of the holy Spirit having in thee as no ingredients of humane merits so less of humane passions secular ends and partiall interests O shew thy self in thy own innocent sweetness in thy pious simplicities in thy lovely lineaments with thy harmless hands with thy beautifull feet which carry the message of good tydings the Gospell of Peace which have the marks of the Lord Jesus on them which art wholy made up of softness and sweetness warming us by the light of the Truth and melting us by the warmth of Christs love set forth thy self in thy sober smiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy modest eyes thy soft and silken words thy silent-tears thy clean hands thy tender steps How can we love thee unless we see thee like thy self How can we not love thee if once we be happy to see thee as thou art O hide not thy self from us though we have abused thee and mocked thee and scourged thee and crowned thee with thorns and clothed thee with Purple rayment died in the blood of Christians though we have pierced thy heart and almost destroyed thee so that thou art forced to fly from
us naked and wounded Though we have not only forsaken thee but driven thee from us not only lost thee but are loth to find thee and joy in thy loss and are afraid of thy return yet since thou art Charity that is all divine sweetness kindness and goodness doe not utterly forsake us the scattered and torn remnant of surviving Christians Are our distances more unreconcileable than those were between God and Sinners yet these thou hast composed by that blood of attonement which Christ the Son and love of God shed for us to redeem us out of all Nations tongues and people who hath given us this badge of his Disciciples to love one another Joh. 13.35 not with private and Schismaticall factiousness but with publike and Catholick affections which reach as far as the Name of Christ is owned Thou art not only an Angell ascending up to Heaven in the love of God but also descending down to men chiefly to the fraternities of Christians Nor is the stream of thy sweetness which flows with Milk and Honey only diffused upon the Church triumphant the blessed Angels and Souls of just men made perfect who are ever bathed in an Ocean of thy Nectar which is infinite love but thou hast also received gifts for men and hast effusions of love to soften our hard hearts to supple our brawny hands to clear out polluted consciences and to chear up our Cainish countenances Better we had been among the slain Procellae tenebrae mortes tormenta Gehennaein sunt animae in qua charitas non remanet regnat Fulg. that are gone down to the Pit and covered in darkness with the dust of death than to live without thee whose presence makes our moment here to be Heaven and thy absence makes our after eternity to be Hell O let not the cruell factious profane and Atheisticall world say That thou the Charity of Christians wert never beyond a fable a meteor in their fancies a morning dew falling from their lips or a melancholy softness a pusillanimous pitty a devout cowardise As if Christians were kind no longer than they wanted power to be cruell and humbly obeyed no longer than they wanted opportunity to be proudly rebellious against those whom they feared more as slaves than loved as Christians Is there nothing in thy ingenuous wisdom which delightest to doe best and most where men merit least by which to bring back those Theriandri Anthropophagi or Lycanthropi those men that are become savage of civill those Christians that are turned Tygers and Lions and Bears and Wolves degenerated far from the pristine shape and forms which they had of meek Lambs and Sheep O bring forth those excellent eye salves by which thou didst of old open the eyes of the blind and barbarous Heathens Shew to the deformed Christians of this metamorphosed age thy primitive beauties the attractives of thy meekness the charms of thy gentleness the trophies of thy patience forbearances and brotherly kindness bring forth the Magazins of thy mercies bowels of pitty tenderness tears use thy honest frauds thy pious crafts 2 Cor. 12.16 thy Dove-like arts thy Saint-like policies of self denyall courtesy modesty giving and forgiving Quanto magis regnum cupiditatis destruitur tanto charitatis augetur Austin de doct Christiano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christianis Just M. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just in Apol. Mark 13.22 by which means Christians ever flourished in grace abounded in comforts and though they were destroyed and persecuted yet still they were emulated and renowned O remove the paints and veils and masks and shadows the deceits and dawbings which are upon the face of Christian Religion which is indeed nothing without thee a meer mockery of graces a pageantry of virtue a phantasm of courage a delusion of zeal a shadow of reformation fitted only to deceive if it were possible even the very elect If thy torments and blood-sheds and deaths of old will not serve to moysten and enlarge the dryed and contracted bowels of modern Christians to mollify their hearts to calm their spirits and to sweeten their looks to one another O shew them thy later foul scratches thy fresh wounds thy grievous reproches thy many bleedings thy deep stigmatizings thy prisons thy piercings thy dyings thy crucifyings all which thou hast received in the house of thy friends by the hands of thy friends even such as are called Christians but can hardly be counted charitable which have brought thee and us to these fears and tremblings and paleness and despairs as if God and Christ and Gospell and Ministry and Heaven and salvation and true Religion were all departing with thee which are thy inseparable companions 1 Pet. 1.29 Obstinati animi adamantina corda minis duriora monicis pejora solo Christi sanguine conspersa emolliuntur Bern. O duri indurati obdurati filii Adam quos non emollit tanta benignitas tanta flamma tam ingens ardor tam vehemâ—ns amator quem nec agon â—e crux nec mors terruit quin te amaret Acts 3.15 19. 1 Joh. 3.16 1 Joh. 3.19 If these will not move Christians to look after thee or at least to pitty thee and to pray for thee or rather for themselves in thee yet hast thou one holy Relique of infinite merit incomparable worth and inestimable valew set forth this to the blood-shotten eyes of the Christian world even Jesus Christ crucified for them and professed by them to be their common Saviour Possibly his precious bloud sprinkled on their consciences may as water on lime slake and dissolve that firy Spirit and flinty Heart which is among them Nothing can work such miracles as this age wants but only the cross and wounds and agony and sweats and tears and blood and death of Jesus Christ whose love used the malice and cruelty of his enemies for an instrument to kill him that he being slain by them might merit life for them that by this act of highest uncharitableness in man to kill his Saviour Christ might set forth his other-wayes unexpressible Charity toward men by saving his destroyers his love being stronger than death and giving us hereby a patern how we should be disposed to one another not only when friends but also when enemies Rather to dye for them in away of charity which is a beam of divine mercy than to kill them even in away of equity which is but a stroke of humane justice but least of all should we destroy our Brother in away of policy passion and malice which is devillish cruelty Since to hate our Brother is murther as he is a man sure not only to hate but even for Religion sake to kill our brother a Christian must be a crucifying afresh the Lord of Life who died for his Church So then uncharitable destroyers of Christians are rather Deicides than Homicides If all this move not those that are called Christians 1 John
3.16 Hereby we perceive the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 16. Isai 32.2 Beatitudinum omnium beatissima beatitudo charitas Nienburg to lay down their malice factions and arms against each other for whom Charity and Christ bids them lay down their lives O let it move all excellent Christians and me who am less than the least that truly love thee and long for thee to mourn to see the generality of Christians so little moved by thee or to thee Let our heads and eyes be as Fountains and Rivers of Waters running with tears night and day for those thousands whom justice and those ten thousands whom uncharitableness schism and superstition have slain among Christians even in these Nations and Churches O let our humble hearts be thy retirement our sighs and prayers and tears thy refreshment in the heat and fury of these times and be thou to us as the shadow of that great Rock in a weary Land O blessed Blessing of all other blessings Charity what words what tears what prayers what sighs what Sermons what Writings can recover thee or recal thee or perswade thee to look back and return to these and others pitifully broken wasted forlorn and divided Churches But alas our words are sharp swords daily wheting and clashing against each other our tears are as the drops of revengeful and impatient spirits which cannot have their wills our prayers are the bitter effusions of hearts troubled and disquieted not with sin but with choler and unkindness so far from praying for our enemies that we pray nothing but enmity and are impatient that any should pray for their friends if we esteem them our enemies our sighs are but bellows to excite the languishing flames of declining factions against their opposers our Sermons oftimes are as firebrands tossed up and down by incendiaries and the breath of our Pulpits are like the Eructations of Aetna Vesuvius or Hecla scattering coals of fire and blasting all things neer them with sulphureous exhalations So that many Preachers are indeed as voices crying in the wilderness sounding alarms to Religious War and preparing a way for zealous desolations both in Church and State And for our Writings they are in great part but Pamphlets which serve as Paper to wrap up squibs or to kindle to quicker flames those smoaking jealousies and secret discontents which are smothered in our brests That even we Christians and reformed too speak and act and pray and Preach and Print in great part so as if we had not one God and one Lord Jesus one Spirit one Faith and one Baptism c. Ephes 4.4 5. But as if we had no God no Faith no Word no Sacrament no common relation to one Saviour no common salvation in One and by One as if we were Christians onely to be crosses and to crucifie one another As if we were all turned Canaanites scourges in the sides and thorns in the eyes of one another Charitas deus est substantivs dat nobis deitatem accidentâ—lem Bern. de dil Deo O thou flower and fragrancy of all graces and virtues which hast little of a Man nothing of a Devil and most of God of Christ and of the Holy Spirit in thee which carriest all sweetness serenity and tranquillity with thee If thou abhorrest the crowds of Christians and such as glory so much in their being gathered into Churches after new and uncouth ways If thou darest not trust their smiles and kisses their fervors and reformings who have so oft under the specious pretences of Religion sheathed their swords in thy bowels If thou art afraid not onely of religious rabbles and zealous multitudes but even of sacred Synods and Armies listed for holy Wars whose faith hath often failed thee and them too who while they thought to contend earnestly for the truth have crushed thee O Charity almost to nothing by their violences and divisions each novel faction seeming to strive for thee pull and tear thee in pieces ready by violent halings of thee to their sides Sects utterly to destroy thee O yet prepare a place for thy self among some humble and honest hearts some meek and quiet spirits here in England that so thou maist retire and hide thy self from thy friendly enemies from their cruel courtesies their dangerous importunities their deep agitations and designs O disdain not the broken hearts and contrite spirits of â—hat remnant of truly Reformed Catholike and charitable Christians which yet have escaped in this Church These value thee these long foâ— thee these are sick of love to thee and weary of life without thee To thy honor and restauration to their comfort and establishment these lines are chiefly consecrated O do thou cover them James 3.6 Psal 120.7 I am for peace but when I speak they are for war and this thy suppliant Orator under the shadow of thy wings till this calamity be overpast hide us from the strife of tongues which are set on fire with the fire of hell which burn most wheâ— cool drops and calm pleas for charity are sprinkled on them In the great and sad ruines of Churches and dissentions of Christians O be thou our refuge and protection teach us to live by divine love and so to love thee that we may live a divine 〈◊〉 with thee Learn us that highest lesson of a Christian to love our enemies and persecutors while others learn to hate their friends and their Fathers 1 Cor. 13.8 Charity never be faileth O Sempiternal Grace which are fitted for immortal souls let us be as Ruth to Naomi unseparable from thee while we are on Earth as thou art the onely remaining grace in Heaven being the crown and consummation of all other gifts and graces which like stars then disappear and are willingly swallowed up when thy lustre like the Suns is risen to its full strength and shines in an eternal Noon making the soul at once infinitely happy while it sees an object infinitely lovely and loves it with an infinite love Rather than we should fail of thee in this life O thou beloved of our souls carry us with thee from Cities to solitudes from company to deserts from the unsociable societies and uncharitable Churches to creeping cottages to weeping solitudes and howling wildernesses where we may enjoy thee in our own oft sighing and smitten brests rather than dwell in Palaces and Cities and Temples and where we see thee daily despised profaned and mangled tormented torn and trampled under the feet of Christians in Villages in Towns in Cities in Senates in Armies in Seats of Justice and in Pulpits Give us the wings of a Dove even thy wings O holy Charity by which thou ascendest at once to God in love and descendest for Gods sake in love to man that we may make haste and flie away and be at rest for ever that we may
ascend from this valley of our confusions to the mountain of thy felicities Which is the glorious vision of thy self in the great mirror or glass of Gods perfections who is in himself and to us perfect light that we may see him to be perfect love and is perfect love that we may enjoy his perfect light 1 John 1.5 God is light Chap. 4 8. God is love O Father of Lights and Fountain of Love whose immensity and eternity are filled with truth and peace verity and charity whose love hath sprinkled our souls with the blood of thy beloved Son the promised Messias our blessed Jesus O let our moment here be sincere loâ—e to thy self perfect charity to thy Church and holy humanity to all men that our eternity may be blessed with thine and our Saviours and our Fellow Saints love for ever You O excellent Christians whose excellency is chiefly in this Col. 3.14 Supplementum munimentum ornamentum omnium gratiarum una charitis Amb. Jer. 5.1 that above all things you have put on charity which is the bond of perfection yoâ— will not onely excuse but it may be kindly accept this little digression wherein my Pen like Jeremies hath shed some few drops of lamentation mingling tears with the blood of Christians which hath been so profusely shed in these self-desolating Churches mourning for the loss of charity the extirpations of unity and the ruines of harmonious order which are forced to yield to contention cruelty and confusions Nature reacheth you to lament the loss or forced absence of what you love and Christian Religion teacheth you to love all graces in charity and this one above all You have learned to suffer with patience and in some cases with joy the spoiling of your goods the sequestring of your revenues the imprisonment of your persons the scattering of your neerest relations the withdrawings of your wary friends and the great alterations of civil powers and secular affairs These are but scenes and parts of the same Tragedy which hath always been acting on the Worlds Theatre in which it is safer to be Spectators and Sufferers than Actors nor may your sufferings in secular matters disorder your charity onely the plundrings of your true Christian Religion which some men aim at the sequestring of this Church of England from its glory and reformation the dividing and so destroying of it the restraining you from enjoying the great seal of charity the Sacrament of Christian Communion the scattering of your able faithful Ministers into corners the changing and contemning of your antient and excellent Ministry the underminings of your comforts and the hazards of your consciences the many confusions and miseries threatning your posterity in matters of salvation if the malice of some men may be suffered to abuse your charity and impose upon this credulity These your zeal mixed with charity teacheth you to endure with an impatient patience Therefore patient in some degree because you yet hope better things from God and all good men therefore piously impatient because you earnestly wish better for Gods glory and the good of your Countrey Your humble zeal hath taught you to be discreetly charitable as to your own souls so to all others but specially to this Church of England and the true Ministers of it to whom you cannot but willingly bear that tender respect and love which pious children are wont to do to their distressed yet well-deserving parents from the care and support of whom no Corbans no imaginary Dedications and Devotions of your selves to any new Church ways and forms of Religion may justly alienate your affections nor dispence with that respect justice gratitude and charity which you in conscience ow to those to whom in some sense you ow your own selves and the best of your selves your souls Whose divine Authority and holy Calling I shall now further endeavor to prove having thus first establisâ—ed the truth of our Religion and of our Church whose greatest waste and want is that of charity whose dying embers and almost extinguished sparks I have by the way endeavored to revive in the hearts of true Christians that so they may without passion or prejudice embrace that truth which I chiefly design to vindicate in this Apology Namely The holy Calling divine Institution and Function of the Ministry of this Church of England which will best be done by answering the chief Objections Calumnies and Cavils brought against both the Ministers and their Ministry by their many-minded Adversaries OBJECTION II. Against the peculiar Office and Calling of Evangelical Ministers SUppose we grant say they true Religion and a true Church in England with some defects yet these may be without any distinct office or peculiar calling of Ministers which you challenge as of divine appointment Where as we conceive every Christian may and ought to dispence in an orderly way 1 Pet. 4.10 all such gifts of knowledge as he hath received in the Mysteries of Religion to the Churches good So that the restraining of holy Administrations to some persons as a peculiar Office and Function seems but the fruit of arrogance and usurpation in some of credulity and easiness in others and is not rightly grounded upon the Scriptures Answ Not that I believe 1. Of Catholike testimony and practise or custom in the Church 1 Cor. 9.2 Your are the Seals of mine Apostleship your well-grounded and well-guided piety O excellent Christians who know in whom and by whom you have beâ—ieved needs other satisfaction in this or the other following Objections touching the peculiar divinely-instituted Function of the Ministry than what your own solid judgments and exacter consciences and clearer experiences sealing your comforts and our Ministry afford you who are no novices in matters of Religion either as to the outward form and order or the inward power But onely to let you see that neither I nor my Brethren the Ministers do plead for that in a precarious way of meer favor and indulgence for which we have not good grounds clear proofs and mighty demonstrations both divine and humane from Scripture pious Antiquity and right Reason I shall more largely and fully answer thiâ— first grand Obâ—ection which strikes at the very Root and Foundation both of the Ministry and all holy Ministrations 1. I may first blunt the edge of this weapon which strikes against the peculiarity of the Ministerial Function by the clear and constant acknowledgment both as to judgment and practise of all excellent Christians and all famous Churches in all Ages Illud est Dominicum verum quod prius traditum id extraneum falsum quod posterius immâ—ssum Tertul. from the very first birth and infancy of Christianity and any Churches to our times Of which no sober or learned Christian can with any plausible shew make any doubt so far as God in his providence hath continued to us any Monuments or Witnesses of the Churches estate succession and transactions in
former times In all which we finde there ever was a peculiar Office of the holy Ministry and a peculiar Order of Persons both ordaining and ordained to be Ministers and both so used and so esteemed by all good Christians in all setled Churches Clemens in Saint Pauls time after him writing from Rome to the Corinthians where faction was kindled Exhorting people and Presbyters to peace tells them That the Apostles appointed some in all Countreys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying and approving them by the Spirit to be Bishops and Deacons for those that after should believe Pag. 54. Edit Pat. Jun. Id sine dubio tenendum quod ecclesia ab Apostolis Apostoli à Christos Christus à Deo suscepit Reliâ—ua omnis doctrina de mendacio praejudicanda quae sapit contra vâ—ritatem ecclesiae Apostolorum Christu Dei Tertul. de prae ad Hae. c. 21. Omnes praepositi Apostolis Vicaria Ordinatione succedunt Cyp. l. 4. ep 9. Jer. Com. in 1. cap. ep ad Gal. Isidor Hispal off eccle l. 2. c. 5. Radix Christianae societatis per sedes Apostolorum successiones Episcoporum certa per orbem propagatione diffunditur Aug. ep 42. The Lord saâ—th Clemens will have us to perform our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 off g ings and services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none rashly and disorderly but in due time and season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also and by whom his wâ—ll and supreme pleasure hath appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faction or Schism began in Saint Pauls time then renewed or had continued which Clemens shews citing the Apostle Pauls Epistle to the Corinthians and telling them That the Apostles setled approved Ministers Bishops and Deacons after them and ordered for a succession to follow when those were dead whom they ordained immediately p. 57. Edit Pat. Jun. Clemens R. ep ad Corinth Ignat. ep ad Hieron in aliis ep Just. Mar. Apol. 2. Tertul. Apol. lib. De Baptismo Cyprian l. 1. ep 2 9. l. 3. ep 5. Eis qui sunt in Ecclesia Presbyteris obaudire oportet his qui successionem habent ab Apostolis qui cum Episcopatus succâ—ssime charisma veritatis certum secundum beneplacitum patris acceperunt Reliquos vero qui absistunt à principali successione quocunque loco colliguntur suspectos habere vel haereticos malae sententiae vel quasi sciudentes elatos sibi placentes Aut rursus ut hypocritae quoestus gratia vanae gloriae hic operantes omnes autem hâ—decidunt à veritate ut Nadab Abihu Koram Jeroboam c. Irenaeus l. 4. c. 43. Agnitio vera est Apostolorum doctrina antiquus Ecclesiae status in universo mundo secundum successiones Episcoporum quibus illi eam quae in unoquoque loco est Ecclesiam tradiderunt Iren. l. 4. c. 63. Chrysost de Sacerdotio Basil Mag. Symoni Mago comparat illos qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who take money for Ordination and calls that gain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conduct money for Hell Ep. 78. And in his 181. Epist chalenges to himself the power of Ordination from the Corepiscopi So Epist 187. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The antient custom of the Church receives none to be Ministers but with strict examination in their Ordination Epiphan Hae. 79. Jeron Dialog ad Lucifer St. Ambrose De Dignitate Sacerdotali Liber St. Austine Ep. 42. and in many places St. Gregory the Great De Cura Pastorali lib. Quomodo valebit secularis homo sacerdotis magisterium adimplere cujus nec officium tenuit nec disciplinam agnovit Is Hisp off eccl l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nullatenus nobis Christianis permissum est ut quis in ecclesia sen publicè Scripturas explanet nisi qui in clericalem ordinem adscitus suerit Suid. in l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Thaumaturgus juvenum quendam pium Philosophum sub forma carbonarii obscurum in sacerdotem ordinavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta solemnes ritus Greg. Nis in vita Theum Which Catholike practise and judgment as it is a great satisfaction to all sober Christians who itch not after novelties so it must needs be a vehement prejudice with any wisemen against those yesterday novelties raised by some few men of great passions and presumptions but of no great reputation that ever I could learn for either such learning piety or impartiality as may be put into the ballance against the clear and concurrent Testimonies of all the Antients and the universal practise of all Churches which all Histories all Fathers all Councils all Learned and Godly men both Antient and Modern do with one Spirit and one Mouth abundantly testifie agreeable to that of Saint Jerom St. Augustine Isidore Hispal and many others Who speaking of the Calling of Ministers from those words Called to be an Apostle of Jesus Christ reckon up four sorts First Some that are sent immediately from God and not by men as Moses many Prophets the Twelve Apostles and Saint Paul Secondly Some by Gods appointment yet by Mans hand and Ordination as Aaron Joshuah Elisha Timothy Thirdly Others in the ordinary way and succession of the Church as it is appointed by Jesus Christ are by men onely ordained Ministers either according to real merit partial favor and vulgar affection Fourthly There be some whom neither God nor man sends but they run of themselves Such saith St. Jerom were and are false Prophets and false Apostles deceitful workers Ministers of Satan transforming themselves into Angels of light who say Thus saith the Lord when the Lord hath not spoken to them or sent them To this sense Saint Jerom St. Austine and accordingly all the Antients before and after them as they have occasion to speak of the office duty and dignity of Ministers in the Church Which Catholike Testimony and Tradition or Custom of the Church for any Christian to contradict without shew of reason is intollerable impudence and not to believe it is most inhumane and unchristian uncharitableness to disparage and causlesly to derogate from it can be no other but profane and perverse insolence unless there can be produced such clear testimonies from immediate divine revelations confirmed by miracles or from the received Written Word of God to the contrary as will easily and ought justly to overweigh all after inventions or constitutions which are built meerly upon humane custom and authority as that was of giving the Lords Supper to Infants and to the dead sometimes Which counterbalancing of Custom by Reason or Scripture is not yet in the least kinde done by these men that are the opposers of the Ministry of England Who by the same proud or peevish incredulity by which they oppose the Catholike consent and practical Testimony of the Church in this great point of the holy Ministry do overthrow by a sceptical folly and disputative madness the very foundation
and all possible means of Historical belief or faith among men For which the wisdom and providence of the Creator hath afforded to mankinde no other ordinary ground or inducement but onely that of a charitable and rational perswasion which we have That neither the most nor to be sure the best ablest and worthiest men in all Ages and these in several places would conspire in a lie or give testimony to a falshood contrary to their own consciences and the evidence of things as to matter of fact whereof themselves and their forefathers were eye-witnesses beyond any possibility of ignorance or mistake Nor can any thing be alleged or supposed as matter of self-interest or partiality there being in the first Three hundred years no temptation of secular profit or honor to blinde or corrupt their judgment and testimony whereby they should not either fully and clearly see what was judged and acted in the Church or that any thing should so bribe their tongues and pens as not to give a true record and faithful report to posterity Since many of them sealed their love to the truth and charity to mankinde by their blood in Martyrdom At the same rate of obstinate disbelieving and supercilious denying whatever is delivered by writing or tradition to after Ages men may foolishly and madly question the works of every Author the facts and records of all former times Ubi charismata domini posita sunt ibi discere oportet veritatem apud quos est ea quae ab Apostolis successio id quod est sanum irreprobabile sermonie â—â—nstat Iren. l. 4. c. 45. Edant origines Ecclesiaâ—um suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris habuerit autoreÌ„ antecessoâ—em Tert. de prae ad Hae. c. 32. left us in History Christians may doubt of their Baptism in their Infancy yea and question their own Natural Fathers and Mothers refusing to own or pay any duty and obedience to them since of these they can have no other assurance than what is told them by others as also of all their forefathers and predecessors from whom these Sceptical Infidels are certainly descended although they never saw them and possibly they enjoy the benefit of their forefathers labors and estates to this day which from those is derived in an orderly succession to these their ungrateful successors Nor is indeed the Series and Genealogy of Natural Parents more necessary and certain in reason that they have been and are gone before us however their several names and successions may be unknown from Noah or from Adam than is the constant and uninterrupted succession of Spiritual Fathers and Predecessors in the Ministry of the Church derived by the holy Apostles from Jesus Christ the second Adam the Everlasting Father of a better Generation Of which there are besides the apparent present succession in this Church of England and all other Churches-Christian now in all the World which lately had or still have a peculiar order of Bishops and Presbyters as holy Ministers in the Church so clear and constant and undeniable Histories from those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all men or writers the most worthy to be believed for their love to God their zeal for the truth their charity to all men but especially for their care of the houshold of Faith the Church of Christ Non fides ex peâ—sonis sed personae ex fide sunt probandae Ter. lib. de prae ad Haer. c. 3. Cum Episcopatus successione Charisma veritatis certum accipiunt Iren. l. 4. c. 43. Catholici â—â—verint se cum Eeclesia doctores recipere non cum Doctoribus Ecclesiae fidem deserere debere Vinc. Lirin c. 23. Haeretici sunt posteriores Episcopis quibus Apostoli tradiderunt Ecclesias Irenae l. 5. Audivi à quodam Presbytero qui audierat ab his qui Apostolos videraâ—t Irenae l. 4. c. 45. Eph. 4.11 1 Cor. 12.28 Wherein however it be most true that a bare descent or succession of persons following each other in time and place be not sufficient to carry on the being and honor of a true Church Christian which title is not entailed to any place or any race of people unless withal there be a succession in Christian Doctrine and Institutions according to the Scripture yet it is as true that the custody and tradition of the Scriptures the succession of true doctrine believed in the Church and divine Institutions celebrated never have been nor ever can possibly be in Christs ordinary way to his Church carried on to after generations but only by such a personall succession of Bishops Pastors and Ministers in the Church such as were in the beginning of the Goâ—pell appointed by Christ and ever since hath been orderly and constantly derived from one to another agreeable to the divine constitution Nor are Câ—ristians to expect or presume of daily miracles speciall revelations or Angelick missions to carry on Christian Religion but humbly to content themselves with that once setled Ministry and holy order which God by Jesus Christ hath given to the Church after which example some are still duly tryed ordained set apart and sanctified to this office the dispensation of the Gospell and those mysteries which goe with it Indeed I cannot but esteem as all good wise 2. The esteem to be had of the Catholick custom in the Church Vincent Lyr. Quod ubique quod semper quod ab omnibus tenetur Ecclesiis id demum Catholicum cap. 3. Pro magno teste vetustas Creditur acceptam parce movere fidem Claudian Ratio veritas consuetudini praeponenda sunt sed si consuetudini veritas suffragatur nihil oportet firmius retineri Aust l. 4. cont Donat. de Bapt. c. 4. In his de quibus nihil certi statuit Scriptura divina mos populi Dei instituta majorum pro lege tenenda sunt si nec fidei nec bonis moribus sint contratia Aust ad Casulan Traditiones Ecclesiasticae quae fidei non officiunt ita observandae ut à majoribus tradita â— nec aliorum consuetudo aliorum contrario more subvertenda Jeron ad Lucian Si nulla Scriptura determinavit certe consuetudo roboravit quae sine dubio de Apost traditione manavit Tertul. de cor M. Sanctae Ecclesiae sacerdotes Catholicae veritatis haeredes Apostolica decreta definita sectante maluerunt se ipsos quà m vetustae universitatis fidem prodere Vinc. Lyrin c. 8. Si quid hodie per totum orbem frequentat ecclesia hoc quin ita faciendum sit disputare insolentissimae st insanâ—ae August ep 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas M. Cont. Aâ—ium Sabel c. Otherways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de Apollâ—nario Post sacrarum Scripturarum canonicam autoritatem Ecclesiae Catholicae consensus tantum apud mâ—
semper valuit ut quae cunque ab hoc consensu confirmata videam mihi sacrosancta immutabilia videantur Bishop Carleton de Consen eccles cap. 11. cap. 277. and humble Christians do and ever did the constant clear and concurrent which is the truly Catholick testimony of the Church in which so much of the truth Spirit and grace of God hath alwaies appeared amidst the many cloudings of humane infirmities to be far beyond any meer humane record or authority in point of establishing a Christians judgement or conscience in any thing that is not contrary to the evident command of the written word of God However some mens ignorance and self conceited confidence like bogs and quagmires are so loose and false that no piles never so long well driven and strongly compacted by the consent and harmonious testimonies of the most learned writers in the Church can reach any bottom or firm ground in them whereon to lay a foundation of humane belief or erect a firm bank and defense against the invasion of daily novelties which blow up all and break in upon the antient and most venerable orders practises and constitutions of the Church where ever they are yet continued which being evidently set forth to me by witnesses of so great credit for their piety diligence fidelity harmony integrity constancy and charity I know not how with any face of humanity or Christianity to question disbelieve or contradict Under which cloud of unsuspected witnesses I confess I cannot but much acquiesce and rest satisfied in those things which others endlessly dispute because they have not so literal and preceptive a ground in Scripture Quod universa tenet ecclesia nec consiliis institutum sed semper retentum est non nisi autoritate Apostolica traditum rectissimè creditur August cont Donat. l. 4. In Concil Loodic Melito Episc Sard. missus ut autographa ubique decernat c. Constabit id ab Apostolis traditum quod apud ecclesias fuerit sacrosanctum Tert. ad Mar. l. 4. however they have a very rational exexemplary analogical and consequential authority from thence which is made most clear as to the minde of God by that sense which the Primitive Doctors and Christians who lived with or next to the Apostles had of them and by their practise accordingly in the ways of Religion Thus the Canonical Books of the Scripture especially those of the New Testament which no where are enumerated in any one Book nor as from divine oracle any where commanded to be believed or received as the writings of such holy authors guided by the dictates or directions of Gods Spirit we own and receive as they were after some time with judgment and discretion rejecting many other pretended Gospels and Epistles antiently received by the Catholike Church and to this day are continued So also in point of the Church Government How in right Reason Order and Religion the Churches of Christ either in single Congregations and Parishes or in larger Associations and Fraternities ought to be governed in which thing we see that sudden variations from the Churches constant patern in all ages and places hath lately cost the expence not onely of much Ink but of much blood and have both cast and left us in great scandals deformities and confusions unbeseeming Christian Religion The like confirmation I have for Christians observing the Lords day as their holy Rest or Sabbath to the Lord and their variating herein upon the occasion of Christs Resurrection from the Seventh day or Jewish Sabbath which is not so much commanded by Precept as confirmed by Practise in the Church so in the baptising of the Infants of Christian Parents who profeâ—s to believe in Jesus Christ onely for the means of salvation to them and their children which after Saint Cyprian Saint Jerom and Augustine affirm to have been the custom of the Catholike Church in and before their days so as no Bishop or Council or Synod began it Cypr. ep ad Fidum Aust ep 28. And no less in this of the peculiar distinct calling order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afric in Con. Carth. 1. anno 419. Some things in the Church are setled by Canon others by custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicoen office and succession of the Ministry Evangelical In all which if the Letter and Analogy of Scripture were less clear than â—t is so that the doctrines of those particulars which are among Christians counted divine were â—ike Vines and Honey-suckles less able to bear up themselves in full authority by that strength and vertue which they receive from the Scripture Precept where undoubtedly their root is and from whence they have grown shooted out so far and flourished in all Churches yet the constant judgment and practise of the Church of Christ which is called the pilâ—ar and ground of truth are stayes and firm supports to such sweet and usefull plants which have so long flourished in the Church of Christ whose custom may silence perverse disputes of corrupt and contentious minds And indeed doth fully satisfy and confirm both my believe and my religious observation of those particulars as sacred and unalâ—erable Nor hath any of those things Eucharistia sacramentum non de aliorum manu quaÌ„ prasidentium sumimus Tertul de Coro Mil. Impositionem manuuÌ„ qua Ecclesiae mininistri in suum manus initiantur ut non invitus patior vocari Sacramentum ita inter ordinaria Sacramenta non numero Calvin Inst l. 4. c. 14. sect 2. Amb. l. 5. ep 32. ad Valentin Commends that sentence which the Emperours Father had wrote touching judicatories and Judges in Church matters In causa fidei vel Ecclesiastici muneris eum judicare debere qui nec munere impar nec jure dissimilis constanter assero more clear evidence from Scripture or Catholick practice than this of the calling and succession of the Ministry of the Gospell hath wherein some men after due tryall and examination of their gifts and lives made by those who are of the same function and are in the Church indued with a derivable Commission and Authority to ordein an holy succession of men in the Ministry for the Churches use are by fasting prayer and solemn imposition of hands in the presence of the faithfull people publikely and peculiarly ordained consecrated set apart sent and authorised in the power and name of Christ to preach the Gospell to all men to administer the holy Sacraments and respectively to dispense all those holy duties and mysteries belonging to Christian Religion among Christian people that is such as profess to believe that Jesus Christ is the only Saviour of Sinners Which holy and most necessary custom of ordaining some fit men by others of the same function to be Ministers in the Church hath not only the unanimous consent and practise of the Orthodox Christians and purest Churches in all ages from the Apostles times But no Hereticks or Schismaticks who owned any
relation to the Gospell of Jesus Christ did ever so much as dispute or question the power and succession ministeriall as to its calling peculiar and divinely appropriated to some men in the Church Till of later dayes in Germany and some otherwheres the pride of some mens parts and conceit of their gifts or the opinion of their raptures and Enthusiasms mixed with other lusts and secular designs tempted some weak and fanatick men of the Anabaptistical leaven to adventure the invasion and vulgar prostration of the office before ever they broached their reasons against it Confessores gloriae Christi An. 1543. When they after proved to be Pastoricidae Vilains which conspired to destroy all the Ministers of the Gospel in Germany hanging and drowning many of them casting them into wells An. 1562. Cl. Sanctesius de temp decept Irenaeus l. 4. c. 43. Qui absistunt à principali successionâ— Episcoporum Presbyterorum ab Apostolis quocunque locâ— relliguntur suspectos habere oportet vel haereticos vel scindentes vel elatos sibi placentes Oâ—â—eâ—â—i decidunt à veritate Sophistae verborum magis esse volentes quà m discipuli veritatis Iren. lib 3. c. 40. which presumption and disorder the Swenckfeldians who called themselves Confessors of the glory of Christ afterwards the Socinians and others intending to introduce new and heretical doctrines with their new Teachers studied to set forth with some weak shews of reason and Scripture Whereas in all former ages of the Church such as should have abrogated the antient Catholick way or have broached any new way of Evangelical power and Ministry would have been as scandalous as if he had broached a new Messias or a new Gospel and made the old one of none effect as many of those strive to do who seek to cry down the former way of Ministers right Ordination Succession and Authority Who if they had not met with a giddy and credulous and licentious age would have needed new miracles to have confirmed their new and plebeian ways of Ministry or to cashier the old one which was first began and after confirmed as the Gospel was for some years with many infallible signs and wonders wrought by the Apostles and their Successors in that Order and Function 3. What can be the design of any to go contrary or innovate What can it be then but an exceeding want of common understanding or a superfluity of malice or a transport of passion or some secular lust either to deny credit to the Testimony of the best Christians and purest Churches in all times or to go quite contrary to their judgment and practise by seeking to discredit and destroy the Authority and peculiar Function of the antient Catholike Christian Ministry in these or other Churches And since in primitive times it could be no matter of either profit or honor in the world In ea regula incedimus quà m Ecclesia ab Apostolis Apostoli à Christo Christus à Deo accepit Tertul. de Praes c. 37. Radix Christianae societatis per sedes Apostoloâ—um successioneâ—â—piscoporum certa per o rbem propagatione diffunditur August ep 42. to be a Bishop or Presbyter in the Church who were the first men to be persecuted or sacrificed What motive could there be then but onely Religion Duty and Conscience to undertake and persevere in that holy and dangerous Calling that so the Gospel might be continued And since now in England it can be no great temptation of covetousness or ambition unless it be in very poor and necessitous man to be a Preacher of the Gospel upon the new account of the peoples or self-ordaining which is as none what can it be that provokes so many in a new and pitiful way either of egregious ignorance and popular simplicity to undertake to be Preachers Or in a more refined way of devilish malice and deep design to seek to level cast down and trample under foot all Ministerial power whatsoever which is none if it be common and not peculiar to some men by divine Sanction Certainly this can arise from no other aim but either that of destroying us as a Reformed Church or desolating us quite from being a Church or Christians Which our posterity will easily cease to be as to the very form as many at present are 1 Cor. 15.14 as to any power and conscience of Religion if once they cease to have or begin to think they have not had any true Ministers in this or any Church So that all Preaching of the Gospel all Saâ—â—aments all the Faith of so many Christians Professors Confessors and Martyrs in all Ages together with the fruits of their Faith in Patience Charity and good Works must be in vain Alas these poor revenues and encouragements which are yet left to the Ministers here considered with their burdens of business duties taxes and envy are scarce worth the having or coveting even by vulgar and mechanick spirits who may make a better shift to live in any way almost than now in the Ministry The design then of levelling the Ministry must needs be from greater motives such as seek to have the whole honor and authority of the Reformed Religion here in England utterly abolished or else taken up upon some such odde novel and fanatick grounds which will hold no water bear no weight or stress being built upon the sands of humerous novelty not on the rock of holy antiquity and divine verity That so this whole Church may by the adversaries of it be brought to be a meer shadow of deformed and confused Religion or else be onely able to plead its Christianity upon meer Familistick or Anabaptistick or Enthusiastick or Socinian or Fanatick Principles Upon which must depend all our Christian Privileges Truths Sacraments Ministrations Duties and Comforts Living and Dying all which will easily be proved and appear to a considerate soul as profane and null when he shall see they are performed or administred by those Agnitio vera est Apostolorum doctrina antiquus ecclesiastatus in universo mundo charactere corporis Christi secundum successiones Episcoporum quibus illi â—am quae est in unoquoque lâ—ci Ecclesiam tradiderunt Ire l. 4. c. 6â— who can produce no Precept Scripture or Practise from Antiquity for their ways either of Christianity or of Ministry but onely their own or other mens wilde fancies and extravagant furies nor can they have better excuses for their errors in forsaking the right and Catholike way but onely a popular levity credulity and madness after novelties So that as to this first part of my answer touching The peculiar Function of the Ministry I do aver upon my Conscience so far as I have read or can learn That there is no Council of the Church or Synod no Father or Historian no other Writer that mentions the affairs of the Church no one of them gives the least cause to doubt but wholly confirms this
assertion That no part of the Catholike Church of Christ in any age or place was ever setled or flourished without a constant peculiar Order and Ordination of Ministers who were consecrated to the receiving and exercise of that power in the Church as from Christ although by man which have continued to this day Theodoret. hist l. 1. c. 22. De Aedesio Frumentio apud Indos dâ—vina Ministeria â—bierunt Laicii cum erant Frumentius postea ab Athanasio ep factus Cap. 23. Captivamulier apud Iberos Evangelium praedicabet miracula edebat His Const M. Episcopos misit There are indeed three or four examples in cases extraordinary of some private unordained Christians in the Primitive times who occasionally trading to Heathens were means first to teach them the Mysteries of Christ so as they desired to be baptized which was after done by such Bishops and Ordained Ministers as were sent them upon their request from other Churches To produce particulâ—r testimonies out of each Author Father Council and Historian in every age to prove the constant succession the high veneration and the unfeigned love which was every where conferred upon the Bishops and Ministers of the Church also to shew forth that devout care and religious regard which the ordainers the faithful people and those to be ordained to the office had in their several relations and duties when Ministers were to be ordained and consecrated such allegations were easie being very many and obvious but I hold the pains needless considering that to learned men they are so well known and all ingenuous Christians will believe my solemn asseveration that as in the presence of God what I write is Truth As for those weak or wilful men who are in this my onely opposers I know they consider not any heaps of authorities which they account onely as humane which they cannot examine nor do they value them when convinced of the certainty and harmony of them were there never so sweet and many flowers gathered from the testimony of Antiquity and Authority of the Fathers these supercilious novellers will not vouchsafe to smell to them It is well if I can make them savor any thing well out of the Scriptures which favors the Function of the Ministry 4. Catholike custom confirmed by Scripture as to the Office of the Ministry 2. So then in the next place This Defence of the Churches clear constant and Catholike Testimony in this point of the peculiar Office of the Ministry as in any other becomes a brazen wall an impregnable bulwark able to break in pieces or to retort all engines and batteries made against it when it appears to be exactly drawn according to the scale line and measure set down in the holy Scripture which are therefore much sleighted by some who despise the Ministry because like well-planted Canons they defend the Church and its constant Ministry as on the other side the Churches fidelity and constancy are the ground-work and platforms on which the Scriptures are planted 1 Tim. 3.15 The Church of Christ bearing up as the ground and holding forth as a pillar that divine Truth Power and Authority which from God they have in them of which the Church is the Herald or Publisher but not the Author or Inditer Conferring nothing to their internal Truth which is from their revealer and inspirer God but much to their external credit and historick reception which we have tendered to us daily not as immediately from God or Angels or inspired Prophets but by the veracity and fidelity of the Church chiefly in its publick Ministry which in this point of so necessary constant and universal practise for the good of all faithful people in all Ages and Churches cannot be thought in any reason either to have had no rule divinely appointed or that all Churches have been wholly ignorant of it or knowingly have so wholly swerved from it that never any Church either in its Teachers and Pastors or in its people and believers were followers of the Scripture-Precept and Patern till these last and worst days whereas the clear and pregnant light of the Scripture is in this point of a setled Ministry so agreeing with the use and practice of the Catholike Church that as no error can be suspected in the one so no obscurity can be pretended in the other by any Christians who will allow the divine Authority and infallible Truth of those Scriptures which we call the New Testament In all which nothing is more evident Christ sent of the Father as a Minister of Righteousness 1 Pet. 2.25 Heb. 12.2 Matth. 17.5 Jâ—hn 4.34 5.36 6.57 7.16 Heb. 5.4 No mantaketh this honor to himself but he that is called of God as Aaron V. 5. So also Christ glorified not himself to be made an high priest but c. Matth. 3.17 and self-demonstrating beyond any cavil or contradiction than That our Lord Jesus Christ the promised Messias the beloved Son of God the Angel of the new and better Covenant the Minister of Righteousness the great Apostle the chief Bishop and Father of our souls the Author and Finisher of our Faith the supreme Lord and King the eternal and compassionate High Priest the unerring Prophet of his Church whose voice we are onely to hear and obey in all things he commands us That I say this Lord Jesus Christ was sent by the Father to a personal accomplishment of all Prophecies fulfilling of all righteousness to a visible Ministration of holy things for the Churches good That he came not in his own Name as a man to be Mediator and Teacher nor did he as a man take this honor of Prophet Priest or King of his Church upon him but had his mission or appointment from his Father God who gave evident testimonies from Heaven of him not onely before and at his birth but afterward at his solemn and publick inauguration by Baptism into the Work of his Ministry where a voice from Heaven was heard and a visible representation of the Holy Spirit was seen testifying him to be the beloved Son of God the anointed with the gifts of the Spirit above all as Head of the Church These after were followed with infallible signs and wonders while Jesus went about doing good teaching the Mysteries of the Kingdom of Heaven instituting holy rites for the distinguishing of his Church from the world and for the comforting of the faithful in the world by those seals pledges and memorials of his love in dying for the Church and shedding both water and blood upon the Cross Christs sending his Apostles as Ministers Acts 1. Phil. 2.9 Christ having thus personally finished the suffering and meritorious part of his Ministry after his Resurrection being now no more to converse in a visible humane way of presence with his Church on Earth but ascending as was meet to that glory of the Father which as God he had ever with him as man he had
false teachers to stop their mouths Tit. 1.11 to exhort command and rebuke with all authority Tit. 2.15 to do their work as workmen that need not to be ashamed 2 Tim. 2.15 as those that must give an account of their Ministry and the souls committed to their care and charge by God and the Church Adorns them also with peculiar privileges promises and speciall assistances takes care for peculiar maintenance 1 Cor. 9.9 19. and double honour to be given them by all true Christians 1 Tim. 5.17 and encourageth them in a work of so great pains exact care and consciencious diligence which must expect to meet alwaies as now it doth with much opposition and contradiction of sinners promising to them speciall degrees of glory and more ponderous Crowns of eternall rewards in Heaven 1 Cor. 12.29 Are all Apo. are all Prophets are all Teachers c. 1 Cor. 9.16 Though I Preach the Gospell I have nothing to glory of as superogating so necessity is layd upon me yea woe is unto me if I Preach not the Gospell By all which and many others which might be added the Demonstration is clear as the Sun at Noon day to all that are not wilfully blind That some and not all in the Church and these not arbitrary and occasionall but chosen and ordeined persons are sent in a succession from Christ in his name and by vertue of this divine mission speciall authority and ordination to the care service and work of the Ministry they are bound in the highest bonds of conscience to the glory of God and the salvation of their own and others souls under a dreadfull woe and curse of being guilty of their souls damnation who perish by their neglect to attend diligently to discharge faithfulâ—y and couragiously as in the name and authority of Jesus Christ the Lord of glory this great and dreadfull imployment of the Ministry which Angels would not undertake without they were sent nor if sent without some horror Onus opus iâ—sis angelicis formidandum humoris Betn 2 Cor. 2.16 Who is sufficient for these things i. e. to speak the word of God as of God in the sight of God in Christ i. e. of sincerity 2 Tim. 2.4 2 Tim. 4.13 14 15 16. Acts 4.19.20 The Epistle of Paul to Tim. and Tit. are the constant Canons and divine injunctions for the succession of Ministerial power by way of tryal imposition of hands prayer c. To which no earthen vessels are of themselves sufficient but through the grace of God they are made able and faithfull 1 Tim. 1.12 and being such are both successefull and accepted while they give themselves wholy to this work not entangling themselves with other incomberances but devoting the whole latitude of time parts studies gifts to this business of saving souls and this not in popular and precarious wayes or only upon grounds of charity but with all just confidence of having that authority with them as well as necessity upon them which makes them bold in the Lord that they cannot but speak the things for which they have received power and commission from Christ by the Ordination and appointment of the Governours and guides of the Church who formerly had received the same power To which none can without high impudence blasphemy and impiety pretend who are conscious to themselves to have received no such authority from Christ either immediatly or in that one mediate way of successive ordination by which he hath appointed it to be derived to posterity which I have already proved cannot by any shew of Scripture no more than in any way of reason and order becomming Religion be found to have any other way than by those that are in orders as Ministers neither is it intrusted with the community of people among Christians nor left to every private mans pleasure As then some men are duly invested with power ministeriall 7. None can be true Ministers but such as are rightly ordeined both to act in this power and to confer it to others after them and these only are commanded by the rule of Christ by their duty or office and by all bonds of conscience to make a right use of this peculiar and divine power for the Churches good So are all other men whatsoever not thus duly ordeined and impowred though never so well gifted in themselves forbidden under the sins of lying falsity disorderly walking proud usurpation and arrogant intrusion of themselves into an holy office uncalled and unsent either to take this office and Ministry of holy things on themselves or to confer the power which they never received on others which neither Melchisedeck nor Moses nor Aaron nor Samuel nor any of the Prophets nor the Lord Jesus Christ nor the blessed Apostles Heb. 5.1 Every high Priest taken from among men is ordeined for men in things pertaining to God c. 4. No man taketh this honour to himself but he that is called of God as was Anon c. 5. Christ also glorified not himself to be made an high Priest c. nor any Evangelist or any true Bishop or Presbyter nor any holy men succeeding them did ever take to themselves either as to the whole or any part of that power and Ministry not so much as to be a Deacon but still attended the Heavenly call and mission either immediatly Luke 12.42 Who then is a faithfull and wise Steward whom the Lord shall make ruler over his household to give them their portion in due season 43. Blessed c. 1 Tim. 3.15 If I tarry long that thou mayst know how thou oughtest to behave thy self in the house of God c. which was confirmed by miracles and speciall revelations or predictions or mediatly in such an order and method of succession as the Lord of the Church who is not a God of confusion hath appointed and to this day preserved who otherwayes would have left his Church short of that blessing of orderly Government and Officers appointed for holy ministrations which is necessary in every society and which no wise man that is Master of any Family doth omit to appoint and settle especially in his personall absence where he governs by a visible derived and delegated authority given to others as Christ now doth his Church as to the extern order and dispensation of holy things Peoples duty The duty of all faithfull people in which bounds their comforts are conteined are no less distinct and evidently confined Quomodo valebit homo secularis sacerdotis magisterium adimplere cujus nec officium tenuit nec disciplinam agnovit Isid Hisp off l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay man is bound up by Lay commands to keep his rank and order Cl. ep pag. 53. Nor can saith he the Presbyters be cast out or degraded without a great sin Pag. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Exors officii exors solatii praemii Is Hisp Matth.
16.18 Eph. 2.20 Heb 6.2 in the order of Christs Church which are diligently to attend humbly to obey Heb. 13.17 thankfully to own respect love esteem and honor 1 Cor. 9.11 1 Thes 5.12 13. liberally to requite the doctrine and labors of the true and faithful Ministers 1 Tim. 5.17 who are thus over them in the Lord in a right way and succession of Ministeriall Office divinely instituted and constantly derived authority In the perpetuating of which to so many centuries of years since Christs Ascension by lawfull and uninterrupted succession in his Church the power and providence of God is not less remarkably seen than in the preservation of the Scriptures amidst all persecution confusions and variations of humane affairs Also the love and care of Christ to his Church the fidelity of his promise is evident being no less made true to the Ministry than to the whole Church to be with them to the end of the world and by the Ministry that is made good to the whole Church that the Gates of Hell shall not prevail against the foundations of the Church which are laid upon the writings and by the labours of the Prophets and Apostles and after them still layed and preserved by able faithfull and ordeined Ministers The consecrating or ordeyning of whom by the Imposition or laying on of hands in a continued succession for the good of the Church is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion joyned with doctrines of Faith Repentance Baptism Resurrection and eternal judgement for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands I find not by Scripture practise or the Church afterward so clear and constant as this in Ordination to an holy Ministry Nor can Confirmation be rightly done to the Baptised and Catechised but by those who are ordeined That to deny the Ordination and due succession of Ministers by which to carry on the work of Christ in his Church or to seek to overthrow it in any Church is all one as if men should deny those grand and fundamentall points of Faith Repentance Resurrection and judgement to have been taught by Christ or Baptism to have been instituted that to overthrow and abolish the constant Ministry and Office in the Church can be the design of none but those who care not to turn Infidels and to live in all Atheistical profaness If then there be any force or authority from Scriptures as the Oracles of God to prove by precept institution or example the religious necessity of any peculiar duties or holy Offices and divine Ministrations by which men are made Christians and distinguished as the Church of Christ from the world if the Preaching the word of life the teaching of the histories the opening of the mysteries the urging the precepts the denouncing of the terrors the offering the promises the celebrating the Sacraments the binding to wrath and shutting up to condemnation all unbelievers and impenitents the loosing of penitents and opening Heaven to them by the knowledge of Law or Gospell if these or any other holy ministrations be necessary not to the well-being only but the very being of a Church Christian Sure there there is as I have shewed no less strength pregnancy and concurrent Scripture clearness to convince and confirm the peculiar office divine power and function of the Evangelicall Ministry Without which all those ministrations must needs have ceased long agoe as to any notion or conscience among men of holy divine and Christian that is the appointments institutions messages or orders of Jesus Christ which could never carry any such marks of divine credit and authority meerly from vulgar credulity and forwardness of reception or from generall common talk and tradition among men if there had been no peculiar men appointed by God in his name and by his Commission to hold forth to the world this great salvation to convince or convert or leave men without excuse As there can be no valid message autoritative Embassie credible assignment or conveyance of truth promise command duty comfort bounty or love to others where there is only a generall fame and unauthorised report without any speciall Messenger Embassador Assigner and Conveyer to the authority of whose speech and actions or conveyances not any mans own forwardness nor others easiâ—ess and credulity doth suffice but some peculiar characters Seals and evidences by letters of credence or other sure and known tokens of a truly assigned and really derived authority do give ground to believe or power to validate what any man so performeth not in his own name or for his own interests but to an others who principally employs him and who only can make good what he so far promiseth or declareth or sealeth as he hath commission and authority from another so to do No man that speaks or negotiates in anothers name especially in matters of great consequence of as high a nature as life and death can expect to be believed by wise and serious men and that they should accordingly order both their affections and all their affairs unless they saw the marks of infallible authority far beyond the confidence of a trivial talker and a bad orator In this point then of a peculiar office and function of the Ministry Evangelical which is divinely instituted in which some men are solemnly invested by which all Religion is confirmed and preserved to the Church We have not onely full measure from Christ himself and heaped up by Apostolical precept and example evidently set forth in the Scriptures and pressed down by after Histories of the Church in a constant succession but it is also running over by those necessary accumulations which all right reason order and prudence do liberally suggest both in the Theory and the Practick 8. The peculiar Office of the Ministry confirmed by Reason For first no man by any natural capacity or acquired ability as a reasonable Creature is bound in conscience to be a Minister of the Gospel and holy Mysteries to others for then all men and women too ought to be such or else they sin Secondly Nor yet by any civil and politick capacity as living in any Society or City can any man be obliged to direct and guide others in the things of God since that relation invests no man in any civil power office or authority until the supreme fountain of civil power calls him to the place and endues him with such power much less can it put any into an authority which is divine spiritual and supernatural to act as in Gods and Christs name and to higher ends than humane 3. Nor thirdly doth any rel gious common capacity as a believer or a Christian or as endued with gifts and graces furnish any one with Ministerial power and lay that duty on him for then every Christian great and small yong and old man and woman 1 Cor. 12.25 29. Are all Apostles are
all Prophets are all Teachers c. 18. All are not nor are any such as they are Christians or gracious c. 1 Cor. 12. ought to minister holy things to others to challenge the Keys of Heaven to themselves to be as in Christs stead to rule and oversee his house which cannot avoide as the Apostle proves abominable absurdities and detestable confusions no way beseeming the wisdom of Christ the majesty of Christian Religion or that order and decency which ought to be in Church-Assemblies being as contrary to reason as if every servant in an house should chalâ—enge the power of the Keys and the Stewards place or every member the office of the eyes tongue and hands by vertue of that common relation it hath as well as these parts to the same body the same soul and head As then right reason tells us beyond all reply That neither natural nor civil nor religious common gifts endowments or abilities instate any person in the office of Magistrate Judge Ambassador Herald Notary or publick Sealer Fraus est injuria quic quid agitur sub alterius persona sine debita ab illo autoritate Reg. Jur. Matth. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority is given unto me in Heaven and in Earth that is in order to perfect Christs design his Churches good Acts 1.8 Autoritas delegata ab altâ—rius voluntate pendet tam quoad ipsam potestatâ—m quam ad derivandi modum Reg. Jur. 1 Cor. 4.19 I will know not the speech of them that are puffed up but the power V. 20. For the Kingdom of God is not in word but in power i. e. That holy polity and orderly Kingdom which Jesus Christ hath set up and governs in his Church is not managed by confident praters but by authoritative Preachers Matth. 7.28 As Christ Jesus so his true Ministers teach and administer holy things as men having authority and not as the Scribes which places require not onely personal sufficiencies for the office but an orderly designation and induction to it from the fountain of civil power either mediately or immediately The same right reason which is most agreeable and servient to true Christian Religion requires a right derivation or conveyance of all supernatural Ministerial Church power which is in and from Jesus Christ as the sole supreme head and divine origin of it either immediately as they and none others had to whom Christ first consigned it and both by miraculous gifts and works confirmed it to be in them or mediately as those Bishops and Presbyters had it who without force fraud or any sinister way of usurpation or bold intrusion received this power from the Apostles by prayer and benediction with imposition of their hands in the name of Christ and from them their successors have lawfully derived it without interruption to the true Ministers of the Gospel even to this day as I have proved which not onely the Scriptures of undisputable verity but even those other very credible Histories of the Church and other Records of learned and holy Men in all ages to these times which the providence of God hath afforded us do abundantly declare all which to deny with a morose perverseness or rustical indiffereâ—cy is as if a Hog should answer all arguments with grunting And to act contrary to so strong a stream of concurrent Authorities both as to the judgment and practise of the Church in all ages is a work onely fit for Ranters and Seekers and Fanaticks or for Jews Turks and Heathen Infidels but not for any sober Christian that owns in the least kinde the Name of Jesus Christ or desires to be a member of any true Christian Church In which as all true and humble Christians have always enjoyed and with thankfulness owned the rightful succession and authority of their oâ—dained Ministers Pastors and Teachers so the Lord from Heaven in all ages hath witnessed to them by his blessings of truth and peace on the hearts of his people and by their means chiefly continuing the light of the Gospel to these days amidst those Heathenish persecutions Heretical confusions and Schismatical fractions which have sought to overthrow the Being or the Purity or the Order and Unity of the true Church To this judgment and testimony of Scriptures and antient Writers both in right and fact I might adde a cloud of witnesses from later reformed Divines which were very learned and very holy men far above the vulgar spirits both in other Churches and in this of England all agreeing with our excellent Bishop Jewel Bishop Jewels Apology Ministrum Ecclesiae legitime vocari oportere rectè atque ordine praefici ecclesiae Dei Neminem autem ad sacrum Ministerium pro suo arbitrio ac ibidine posse se intrudere That no may may intrude himself into the Ministry by his own will and pleasure or by any others who are not of that Order and Calling but he ought to be lawfully called and duly ordained by those in whom the lawful succession of ordinative power ever hath been and still is rightly placed and continued Agreeable to which there is a whole Jury of eminent Modern Divines alleged by a late industrious and ingenuous * See Master Halls Pulpit guarded Author who hath spared me that pains 9. The Priestly order among the Jews Joel 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss de vita Mos Aronis Virga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 3. ep 20. Philo. Judaeus de sacerdotâ—o Aaronis calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 16. Exod. 19.6 2 Chro. 26 20. Vzziah ceased to be fit to rule as a King being smitten with Leprosie who usurped the office of the Priest 1 King 13.33 4. I may adde by way of confirmation of that common equity and rules of order which must be among men in all things and most necessarily in things truly religious The inviolable Function and peculiar Office or Order of the Priests and Levites which were the Ministers of the Lord in his antient Church of the Jews which is a most convincing instance to prove not the sameness and succession of that Order but the equity comliness and exemplariness of a peculiar Ministry for holy things among Christians under the Gospel since that Levitical Ministry was not more holy or honorable nor more distinguished in power and authority and office from the people than this in the Christian Church which is more immediately derived from Christ as clearly instituted and ordained by him and more fully exhibitive of him both in the Historical Truths and in the Mystical gifts and graces of his Spirit Yet we see who so despised or violated that Order and Ministry among the Jews under pretence of a common holiness in Gods people who were in a spiritual sense indeed called an holy Nation and a royal Priesthood so as to confound the Functions and Offices divinely distinguished either the earth from beneath devoured them
or some other remarkable judgement fell upon them as on King Uzzah So long as Gods love to the Jews was seconded with his jealousie for their good When indeed their Apostacies and Rebellions had alienated Gods love from them he then suffered those sad and unsanctified levellings to come among them consecrating the meanest of the people and who ever would relieve his worldly necessities by being a Priest to those Talismanick Calves under which new modes and figurations the Israelites were for some wicked reason of State perswaded by Jeroboam to worship their God So Herod when he had got the Kingdom over the Jews ex ima infima â—lâ—be constituit sacerdotes made of the basest people Priests c. Euseb Hist l. 1. c. 7. Which severe indulgence of God to them in suffering them to have such sorry and unsanctified Priests was no other but a fearful presaging of those desolations which soon after befel that people of Israel for the sins of Jeroboam who by his policy of new fashioned Priests and levelled that is abolished and profaned Religion is for ever branded with that mark of making Israel to sin 1 King 13.34 and was the occasion of cutting off his name and destroying his posterity from off the face of the earth Certainly in times when the Jews feared God if all the Priests and Levites whom God had appointed to minister before him had failed by death or defection the Ark in the Wilderness must have stood still or the service of the Temple have ceased till by some new Commission or Authority the Lord had signified his pleasure to his Church and people Nor would the devout and zealous Jews have thought presently every stout Porter or lusty Butcher would well enough supply the room of the Priests and Levites much less would they have beat and crouded the true Priests yet living and serving in their offices and courses out of their places onely because those others had naturally shouldâ—rs which could bear the Ark and the holy Vessels or hands which had skill to slay a beast and dress a sacrifice I see no reason why the Evangelical Ministry should be less sacred or inviolable since it hath as much of reason order usefulness and necessity also no less express authority from Christ and divine Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. â— together with many hundreds of years holy and constant succession in all Churches That to invade this or violate and abrogate it seems no less to any true Christian than to croud Christ out of his throne to justle him out of his Priestly Prophetick and Kingly Offices It is like Julian the Apostate loudly to blaspheme or proudly to resist and insolently to do despight too that holy Spirit of truth power and order by which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of power and authority Ministerial have always been and are still given and dispenced to his Church in the way which Christ appointed which the holy Apostles practised and the Christian Churches have always imitated 5. I might yet adde the common notions and universal dictates of all mankinde who by the light of nature 10. Light of Nature in the Heathens Diu proximi sunt Deâ—â—um sacerdotes Tul. and that innate veneration of some Deity which they esteemed the inventer and institutor of their Religion agreed always in this That whatever Gods or Religions they owned their holy Rites and Mysteries were always publickâ—y taught celebrated and maintained by such as were solemnlâ— invest d with and reverenced under the peculiar name and honor of that sacrâ—d Office and sâ—cerdotal Function which they held divine as Herâ—d tus tells us which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none not initiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Euterp or not consecrated by the wonted Ceremonies might profanely usurp Plutarch Plutarch Moral p. 778. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tac. Ann. l. 3. A. Gellius l. 3. c. 15. Sacerdotes è rudibus indoctis impolitis sacrandi non sunt quibus non datum est intelligere civilia multo magis denegatum est disserere divina Min. Fael Sacerdotes Egyptii constituebant ex optimatibus tum genere tum scientia Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julian Imp. epist Sacerdotalis vita politicae Praestantier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Phedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bello victores cum sint solent omnes gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 2 Tim. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unthankful unholy without natural affections disobedient c. 2 Cor. 4.7 11 12. Earthen vessels Death worketh in us c. tells us both among Romans and Greeks they generally in all Cities paid great honor and respect to their Priests and holy men because those obtained of the gods good things not onely for themselves and their families but for the whole Cities where they lived Tacitus tells us That the cheif Priests were also by the Divine Munificence esteemed the chiefest of men least subject to anger envy or other mean affections from any men So Aul. Gellius setâ— down at large the solemnities and honors for vestments and other regards which among the Romans was used toward the Flamines Diales or chief Priests whom they esteemed next their gods whose word was always to be taken without any oath they thought all holy things profaned if any men unsacred presumed to meddle with them or partake of them much more if such an one officiated in them It cannot be any thing of true Christian piety or holiness which makes any men in the Church of Christ degenerate from the very principles of nature whose light is never despised by any but those that are without natural affections among other their black Characters which are proper to those who have a fâ—rm of godliness but deny the power of it The strangest prodigies that ever were indeed of so profane a wantonness under pretences of enlarged piety striving to remove all bounds of duty and respect to God or man nor did ever sober men think themselves absolved from that honor and respect which is due to God and his holy Service or Ministry because of the personal infirmities which may be seen in those that are his Ministers to us We shall neither as men nor Christians have any to serve God or man in the way of true Christian Religion if we will allow none with their failings The Divine is to be distinguished from the Man there may be the power of God with the weakness of man as in Saint Paul Nor need we be more choise and curious than God himself is 11. A peculiar Office of Ministry necessary for the Church 6. Nor is there a greater benefit and conveniency to the Church than a necessity of having a special calling and divine institution of the Ministers of the Gospel For we may not in this trust to the good natures and good wills of Christians in common if personal
and how they list It is justly to be feared they are theeves and come but to steal and d strâ—â— who like not to come in at Christs door but are thus clambrâ—â—â— â—very where over the wall and confident of their numbers dare to do it â—â—t in the darkness of their Night Conventicles but as Aâ—salâ—ms incestuous rapes at the noon-day and in the eyes of this whole Church to its great grief and shame and to it s no little danger These intruders appearing more like plunderers of the reformed Religion than any way like to be humble able and faithfull Preachers Nothing can portend good to the Church of Christ that carrys besides gross defects such a face of disorder violence insolency and confusion which if these wayes of some men do not many wise and godly Christians have lost their eyes 12. The weight of the work of the Ministry requires peculiar and appropriated workmen to it 7. Furthermore One great mistake of our Antiministeriall Levellers is from that mean and ordinary esteem they have of the work duty and undertaking of a Minister this makes them have so slight and indifferent thoughts of it both as to the ability and authority requiring very small measure of true abilities and none at all of due authority further than any presumer of his gifts will challenge to himself When as indeed all reason Religion and holy examples do teach us See Sâ— Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 largely and eloquently setting forth what excellencies are required in a Minister above other men says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a Shepheard above the Sheep c. 2 Tim. 2.15 That the work of a Minister of the Gospell is not meerly a matter of lip labour of voluble speech of confident countenance making a shew and flourish to others of that knowledge reading memory and elocution which any man may have upon an ordinary account There goes more to make a work-man than to have good materials and tooles amassed together To heap up these or lay them forth to others view is not to build To be arbitrarily or occasionaâ—ly or impertinently or charitably busie in exercising mens private gifts as to Christian knowledge is not presently to do that great and good work which the Apostle commends which Christ enjoyns his Ministers and which the Church needs Every one that can handle the Hod or the Mattock or the Trowell is not instantly an Architect or may vye with Vitruvius Nor can every knowing Christian discharge that part of a throughly furnished workman who needs not to be ashamod as having materials and Tools and skill and command There is a great difference between that plausible cunning Hâ—c habent haeritici artificiuÌ„ plus per suadent quam docent cùm veritâ—s docendo persuadet non persuadendo docet Tertul. adv Vul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.17 Who use the word of God as Hucksters do good ware mixing it with bad to mend it the better Nâ—gotium illiâ— in verbi administratione non Ethnicos convertens sed nostros evertendi nostra suffodjunâ— ut sua aedificent Tertul. adv Haer. c. 42. which draws Desciples after mens selves and that Ministeriall conscience which makes Disciples to Christ between the setting up among the many popular Masters who love to hear themselves speak and the being sent as Embassadors to speak in the name of Christ which is not to get a petty Magistery and name among men but to make known as they ought the holy name and mysteries of Jesus Christ Nor is this only to walk in the cool of the day in the midst of an Independent Paradise which other Ministers labours have planted where some elderly better instructed and wealthier Christians fancy they want nothing to compleat them but the contentment of an imaginary Reign and Empire and are content to allow liberally to any Minister that will assume them into a participation of Church power that they may but think themselves to rule But it requires such an humble diligence as is willing to bear the heat and burthen of the day to contend with younger ignorance and elder obstinacy and aged tetricalness not disdaining nor nauseating the cramb of Catechising to which principles few of the new modelling Preachers will deâ—cend as loath to abate of those high-soring notions and seraphick speculations in which they please themselves more than any of their hearers Vulgus quae non intelligunt impensius mirantur Jerom. who seek to profit our souls rather than vainly to applaud their vainer teacher who thus new dressed and set up greatly despiseth his poor neighbour Ministers pains serving only to breed up as in a nursery such plants as he is to transplant to his congregationall Garden and so to gather in due time the fruits of them to himself No the work of a worthy Minister is such as must fit him as well to stoop to lay the lowest foundations in the youngest Cathechists as to set up the Crown and Corner stone of the highest Pinnacle in the most advanced Christians He must know how to treat both the weak and the strong the ideot and the learned the babes and simple as well as the men grown and well-instructed that scorns not the meanest nor fears to do his duty to the greatest in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. â— 7.8 To which work there ought to be such an a dequation as to do every thing becomming so high and heavenly a Master so holy and great a work wherein the Apostle requires as to the doctrine and manners too uncorruptness gravity sincerity sound speech that cannot be condemned c. so that the Office and work of a Minister requires De Sacerdote Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.20 2 Tim. 1.14 That good thing which was committed to thy trust keep c. Heb 13.17 As those that must give an account for their sâ—uls Horribile effatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministris non sine conâ—â—erâ—atione animi deliquâ—o audiendum not only communicative abilities for knowledge and utterance but imports also duty conscience care solicitousness skill fidelity diligence intentiveness zeal exactness prudence and highest discretion as in a most weighty matter of infinite concernment wherein the glory of God the honour of our Saviour and the good of mens souls is highly engaged So that it is not a spontaneous curtesie or a pleasant variety or a plausible novelty or a profitable art and trade or mâ—stery of living but a serious custody committed a precious charge deposited and a strict account to be returned of the Ministeriall negotiation and function What is requisite in a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 1. Is Pel. l. 1. Ep. 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis de Cast So that a Minister had need to have the eye and illumination of an Angel the heart and compassion of a Father the
tenderness and indulgence of a Mother the caution and courage of a Commander the vigilancy of a Watchman the patience of a Shepheard the zeal of a lover the diligence of a woer the gallantry and honour of an Embassador who as he gives no cause so knows not how with patience to see his Master or Message affronted or neglected The wisdom and discretion of a Counsellor The constancy and resolution of a Pilot whom no storm must drive from the Steerage whom it becomes to be drowned with his hand on the helm For a true Minister who is enabled by God approved by man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Socrat in Pl. Apol. Patâ—rnum est docendi munus Heb. 2.12 I will declare thy name among my brethren c. 2 Cor. 6.1 We therefore as workers together with God and Christ c. 2 Cor. 5.10 All things are of God i. e. ordered by him who hath reconciled us to himself by Christ Jesus and hath given to us the Ministry of reconciliation V. 20. As though God did beseech you by us and so duly sent and ordeined by both to the service of Christ in the Church hath upon him not only something of the honour and authority but of the duty and care of Parents and that right of primogeniture which from Christ is derived to them as from the elder among many brethren which is to teach instruct provide for direct and govern in the things of God the younger succession of the family of Christ Yea more every true Minister hath part of the work of God assigned to him having a Deputation or Lieutenancy from Christ to fulfill what he hath graciously undertaken not as to meritorious satisfaction which Christ alone hath perfected but as to Ministeriall instruction and pastorall government teaching mankind to know the will of God how he is to be served and how they may be saved yea and ruling them that are Christs with his Scepter Furnished as the Ark with the Law with Manna and with Aarons rod to convince men of sin to comfort them with promises and to keep them in holy bounds by just authority and Christian Discipline So that true Ministers stand as in Parents so in Gods and Christs stead as to the visible means and outward work of divine institution 1 Cor. 4.7 which the Lord hath chosen to dispense by such earthen vessels that as they have some reflexions and marks of divine authority and honour more than humane upon them in their work and Commission so they may have as they had need more than ordinary divine assistance to carry them through the discharge of this work as it ought to be done In reference to which great and sacred imployment the Lord Christ fasted Luke 6.12 and prayed a whole night in a mountain the day before he chose ordeined and sent his twelve Apostles to the work of publike Ministry among the Jews yea and after they had enjoyed his holy society and instruction for some years yet before they were to go forth to the Gentiles conversion knowing what difficulties they should encounter what beasts and men and devils they were to contend withall besides how strange and incredible a message they went withall to convert a proud vain luxuriant covetous and crueâ— word he would not have them go from Jerusalem Acts 1.8 till they were endued with power from on high by the holy Spirit their teacher and comforter 〈…〉 the â—ntients had of the Ministry of the Gospel and with what spirit they undertook it 8. And according to this so emn both institution and preparation of the first Ministers of the Goâ—pell which Christ sent in whose power and after whose patern as neer as may be all others ought to succeed in â—he Church all holy wise able and humble Christians have alwaies looked not without horror trembling and amazement upon the Office and work of the Ministry untill the pride and presumption of these times Antiently the worthy Bishops and Ministers were both before and after their Ordination to this Office still asking this question in their souls who is sufficient for these things and what shall I do being a Minister to be saved still jealous lest while they Preach to others themselves prove castaways 2 Cor. 2.16 1 Cor. 9.27 De propriâ anima negligens in alienâ esse non potest solicitus Jeron However now youthfull confidences or rusticall boldness or vain-glorious wantonness or ambitious ostentations or covetous projects or secular interests or friends importunities or fortunes necessities and stimulating despairs to live any other way these God knows are too often the main motives which put many men upon the work of the Ministry Yet Those grand and eminent men of old whose gifts and graces far exceeded our modern tenuities came not to this holy Ordination nor undertook this service of God to the Church either as Bishops or Presbyters without infinite reluctâ—nce Naz. Or. 29. Reproves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importune aking tâ—ngues that know neither hâ—w to speak nor to be silent Such Preachers he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—ter he shews how much caâ—e is to be used before and after the undertaking that holy Office P. 48. 7. c. Eph. 6.12 1 Cor. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. grief dread and astonishment They had a constant horror of the worth and danger of mens souls which only Christ could redeem with a valuable price the losse of which a whole world cannot countervail also of the terrors of the Lord to slothfull and unfaithfull servants in that work also of the strictness of accounts to be given at Christs tribunall They had before their eyes that boundless Ocean of business into which a Minister once ordeined lancheth forth and is engaged to study to preach to pray to fast to weep to compassionate to watch-over to visit to rep oove to exhort to comfort to contend with evill and unreasonable men deviâ—s and powers of darkness to take care of young and old to temper himself to novices cathecumens to confirmed to lapsed to obstinate to penitent to ignorant and erronious to hereticall surlyness to schismaticall peevishness to become all things to all men to gain some The work indeed requires saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crysost in Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Synes ep 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—d 2 Cor. 11.29 Who is weak and I am not weak who is offended and I burn not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most ample and enâ—â—rged soul lest any under our charge be ignorant by our neglâ—ct be misled by our errors justly scandaâ—ized by us and hardned against us lest any saving truth be wasted or concealed any soul woundâ—d any conscience or faith shipwracked lest any weaker faith faint any stronger fall lest any be tempted and seduced by Satan or his Factors In fine lest any poor soul should be damâ—ed by our default which is
Cyclopes Non tam spectandum quid agat quisque quam quo ordine nec tam quo animo quam quâ disciplina Ep. Wint. Andrews Ordo postulat ut virtute eminentiores sint loco superiores qui habeant rationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. V d. Clem. Ro. Epist ad Corinth Numb 11.17 they cannot but daily see a necessity of exact order and distinct power which must be observed among themselves as soldiers without which Armies will be but heaps upon heaps confused crouds and noises of men if any one who fancies his own or an others sufficiencies shall presently usurp the power and intrude into the office of Captain and Commander whose work is not onely to use a few good words now and than but to fight valiantly and yet to keep both himself and others in good order No less is order necessary to the Church in its Societies over which able and fit Ministers duly placed have not onely the work of Preaching lying on their Consciences which requires more than ordinary and vulgar abilities but they have many other great and weighty affairs which they are to discharge both publickly and privately as workmen that need not to be ashamed as those that are meet instruments and workers together with God and Christ in the great work of saving souls to which if onely memory and a voluble tongue and an oratorious confidence would have served there needed not so great preparations and power of the Spirit from on high to come on the Apostles which not onely furnished them with Matter what to say and Languages wherein but with just and full authority to preach Christs Gospel in Christs Name and to settle a like constant Authority Order and Power Ministerial in all Churches for holy Administrations putting upon their Successors whom they ordained in every place as the spirit of Moses was put on the seventy Elders of that Spirit that is of that same power Ministerial which they had immediately from Christ Nor was any one not rightly ordained antiently esteemed as any Minister of the Church nor any thing he did valid nor were any that adhered to such disorderly walkers and impostors ever reckoned among good Christians or as sound Members in the Church Cypr. Epist 76. De Baptisandis Novatianis ad Magnum Novatianus in Ecclesia non est nec Episcopus â—â—mputari potest qui Evangelica Apostolica autoritate contempta nemini succedens à se ipso ortus est Habere enim aut tenere Ecclesiam nullo modo potest qui ordinatus in Ecclesia non est Quomodo gregi Christi annumerari potest qui legitimum non sequitur pastorem quomodo pastor haberi debet qui manente vero pastore in Ecclesia Dei ordinatione succedanea praesidente nemini succedens à seipso incipiens alienus sit dominicae pacis divina veritatis inimicus As Saint Cyprian most eloquently and zealously writes concerning Novatianus who usurped the office of a Bishop and Pastor among some credulous and weak people despising the Ordination of the Church How can he be counted a Bishop or Minister in the Church who thus like a Mushroom grows up from himself How can he have any office in the Church who is not placed there by the officers in the Church which hath ever had in it true Pastors who by a successive Ordination have received power to preside in the Church He that sets up of his own new score and succeeds none formerly ordained is both an alien to and an enemy of the peace and truth divine Nor can that sheep be reckoned as one of Christs flock who doth not follow a lawfully ordained Pastor Thus Saint Cyprian a Learned holy Bishop and after a Martyr for Christ testifies the sense of the Church and all true Christians in his time who flourished in the third Century after Christ I will onely adde one place more out of Tertullian Tertul. lib. de Praescrip adv Haereses Edant Haeretici origines Ecclesiarum suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis virâ— qui tamen cum Apostolis perseveraverint habuerit autorem antecessorem Hoc enim modo Ecclesiae Apostolicae tensus suos deferunt Sicut Smyrnaeorum Ecclesia habeus Polycarpum à Johanne Collocatum resert Sicut Romanorum Clementem à Petro Ordinatum c. Traditionem itaque Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus qui verè velius audere Et habemus enumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis successores eorum usque ad nos Quibus etiam ipsas Ecclesias remittebant suum ipsorum locum Magisterii tradentes Qui nihil tale cognoverunt neque docuerunt quale ab his deliratur Irenaeus lib. 3. cap. 3. De iis quâ— decedunt ab Apostolica Successione who lived before Saint Cyprian in the end of the second Century whom Cyprian usually called his Master for the learning warmth force and eloquence which were in his works till his defection Let these new Masters saith he and their Disciplies set forth to us the Original of their Churches the Catalogue and Succession of their Bishops and Ministers so running upward without interruption that it may appear their first Bishop or Presbyter had some Apostle or some that persevered with the Apostle for their predecessor and ordainer For thus the true and Apostolically planted Churches do ever make their reckonings as the Church of Smyrna had their first Bishop Polycarpus placed among them by St. John the Apostle So the Church of Rome and Antioch had their Pastors or Bishops setled by the Apostle Peter Thus Tertullian and with him Irenaeus and all the antients who sought to keep the unity of the Spirit and the bond of peace Eph. 4.3 The purity of doctrine and power of holy Discipline in the Church of Christ These holy men never dreamed of Self-ordainers or of gifted yet unordained Ministers nor did they own any Christians in Church Society or Ecclesiastick Order and holy Communion where there was not an evident distinct and personally demonstrable Succession of Bishops Pastors and Teachers in Ministerial Authority so constituted by holy Ordination lineally descended and rightly derived from the Apostolical Stem and the Root Jesus Christ. Nor is this so divine an Institution so solemn an Ordination 17. Peculiar Officers as Ministers most necessary for the common peoples good as to Religion so sacred a Mission and so clear and constant a Succession of Ministers whose office it is to bear witness of the Name of Christ in his love and sufferings and merits to the end of the World till the number of Saints be perfected till the work of the Ministry is finished and the Body of Christ his Church fully edified Eph. 4.12 This I say is not of more concernment
to the glory of God whose infinite and inestimable mercy is hereby set forth to mankinde or more conducing to the honor of Christ in his wisdom love and care for his Church than it is every way most necessary for the common good of those whom the Lord is pleased to call to be his people at any time in any Nation 1 Cor. 1.21 whatsoever whose interest and benefit the Lord Jesus Christ far more considered and so should all good Ministers do in their work than any particular ends or advantages of their own Alas the divinest advancement of true Ministers in this World is their faithful labor their honor must be their cares and studies and fears 2 Cor. 1.23 c. Princeps in praedicando princeps in perpetiendo Bern. their crowns their sufferings and sorrows persecutions and perils contempts crosses and deaths for Christs sake and the Churches welfare But the peculiar benefit and advantage of the Christian flock the faithful people of all sorts is that which is most to be regarded over whom the Lord hath made Ministers overseers not onely at the first plantation of the Gospel as the Socinians say but also in a constant and clear succession of Publick Ministerial Authority for this very purpose That poor people may never be left as sheep without a shepherd Mark 6.24 that they may not either wander up and down in the wildernesses or mountains of their own fancies or be led away by others seductions or be beguiled by the devils wiles and temptations That they may hear and believe and persevere stedfast in the Faith that they may neither be ignorant nor erroneous nor scattered and divided that they may be preserved from rustical simplicity hypocritical formality heretical pravity and schismatical novelty in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 29.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Perire denudare feriari dissipare rebellari retrocedere Buxtorf Isai 30.20 Thy Teachers shall not be removed into a corner any more but thine eyes shall see thy Teachers that they may not perish or be left naked separated scattered idle and rebellious for want of vision thereby sinning against God and their own souls The pregnant significancy of that one word which Solomons wisdom useth hath these swarms or spawnings of several senses All which variety shews That the state of common people is never more desperate than when their Seers fail when their Teachers are removed into corners when God sends them no Preachers or Prophets after his own heart when people are not onely without light but put it out quenching the Lamps of the Sanctuary and loving darkness more than light when they are given up to their own delusions and others seductions who blindly follow the visions of their own hearts and the Prophets of their own sending or the Ministers of their own ordaining whom they shall have no cause to credit esteem love or obey as finding no competent gifts Ministerial in them no Characters of divine Authority or holy Succession upon them Ezek. 3.17 Heb. 13.17 They watch for their souls c. People will easily be surprised when they have no watchmen to foresee give warning prevent and encounter any dangers of sins errors and temptations which easily surprise the generality even of Christians who are for the most part so busied and incumbred or so pleased and ensnared or so burthened and oppressed with the secular and sensible things of this world that they can hardly watch one hour with Christ no not in his agony if they had not some Ministers divinely appointed to put them in remembrance to stir up their affections to provoke them to piety to prepare them for eternity both instructing them in the Faith and praying for them that their Faith may not fail Nothing indeed is more deplorable and desperate than the condition of mankinde yea and of any part of the Church of Christ would be if the Lord had not commanded and by a special providence continued an holy constant succession of the Ministers of the Word and Sacraments who may be always either planting or watering or pruning and so according to the several proportions of Christians still preserving the truth life and power of Religion so as it may descend to after ages For there is no doubt 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe but without this holy and happy Succession of Ministers either people would ever persist in their original ignorance and heathenish sottery or although once planted with piety yet they will soon relapse to barbarity Atheism and unbelief or at best content themselves with idle formalities spiritless superstitions empty notions mouldy traditions lying legends plausible fancies novel inventions vain imaginations or most desperate errors and damnable doctrines which is evident by the experience as of former so of these times where few of those that have cast off and despised the lawful and true Ministry of this Church but either give over all Religion or else think themselves capable every night to dream a new and better way of serving God and saving mens souls than ever yet was used This natural tendency to Apostatize from truth 18. As all Christians subject to Errors and Apostacies so none more than here in England Anglorum ingenia sunt aut varia mobilia superstitionibus vaticiniis dedita aut feroci quadam pertinacia aspera contumaciter superba Bodin Lansius Phil. Com. to relapse to profaneness to rest in hypocrisie to run out to extravagancies or to persist in errors no people under Heaven are more subject to than those of this Nation England whom as God hath blest with a land flowing with milk and honey so they have much of the iron sinew and stiffneckedness of the Jews for being full fed they are also full of high and quick spirits various and vehement fancies finding out and running after many fashions and inventions Don Gundamor who had much studied the English temper and knew how their pulse beat both in Church and State was wont to say He despaired not of those violent changes here in England which in no other Nation could be expected who are generally content with their customs and constant to their principles whereas the English are always given to change to admire novelties and with most inconsiderate violence to pursue them So that no Nation or Church under Heaven have more need then of constant learned able and honest Ministers who may shew them guide and keep them in the good right and safe way of true Religion From which none are more easily seduced than those that have either a sequacious softness and credulity toward other men as divers of us have or an high conceit and confidence of themselves which people much at ease rich and high fed as many in England are most subject to Insomuch that we see the greatest disâ—ase as to Religion now
is among us not so much a famine as a surfet of the Word and knowledge which hath here been as the waters of the Sea Hab. 2.14 disdains those shores of order office and duty which the Lord hath set for its bars and bounds in his Church Christians in many places having had great fulness are come to great wantonness and the enemies of the Ministry The greatest enemies of Ministers make them most necessary and Reformed Religion in this Church are not such as have been kept meager and tame with emptiness and ignorance but such as have been pricked with provender high fed by an able and constant Ministry These are grown to such ferocious spirits like pampered horses whom no ground will hold daily neighing after novelties rushing upon any adventures and impatient to bear those Ministers any longer by whose bounty they have been so liberally nourished with all means of knowledge preaching conferring and writing These now affect high racks and empty mangers subtilties rather than solidities and novelties more than nourishment yea they are become the rivals of their Ministers and und rtake like Balaams Beast to teach their Masters not onely speaking with them but against them yea seeking to cast them quite off lifting up their heel against them and trampling their feeders under their feet Thus having either got the bridâ—e between their teeth or having cast quite off their neck the reigns of Order Government and Discipline in Religion Psal 32.9 they are become like Horse and Mule without understanding without gratitude civility and common humanity so far they are from sober piety Running furiously without their guides wantonly snuffing up the wind and proudly lifting up themselves in their high crested opinions and presumptuous fancies of notions gifts prophecyings and inspirations Glorying in this riotous liberty and mad frolicks of Religion which all wise humble and holy Christians know are not more unworthy of and uncomfortable to all good Ministers who taught them better than they will be most dangerous destructive and damnable to those men themselves who proudly affect those ruder and dangerous follies in the Church of Christ who cannot either they or their posterity be ever so safe as in Christs way at his finding and under his custody where with holy and just restraints becoming Reason Order and Religion there are also the most ingenuous liberties and the most liberal fruitions Wandering prodigals in Religion who forsake the order and regularity of their Fathers house which is full of bread will soon be reduced to a morsel of bread And we see already such as have in their pride and disdain most forsaken the true Ministry are come by their riotous courses to feed on husks and from the harlotry of their wanton and fine opinions to consort with swine having hired out Luke 15. and enslaved themselves to all rude unjust and profane designs or else wallowing in filthy and sensual lusts which makes them sin against Heaven and Earth and be no more worthy to be called the sons of God or the children of this Christian Reformed Church So that we evidently see That those men fight against God against Christ Jesus against the Reformed and Christian Religion against the Word of God which is the standard of Religion against the Unity Order and Cathol ke conformity of the Church of the Christ in all ages against the future Succession of Religion against their own souls against their posterity against the common good of all mankinde and all such as may want and enjoy the inestimable blessing of the Gospel who ever fight against the holy office divine authority necessary duty sacred dignity and constant succession of the Evangelical Ministers and Ministry without which the Church of Christ like a Field or Garden without diâ—igent and daily Husbandmen and Gardiners would long ago have run to waste and been over-run with all maner of evil wâ—â—d which grow apace even in the best Plantations if God in his wisdom and mercy to mankinde and to his Church had not appointed some men as his Ministers to take care from time to time that the field of the Church be tilled in every place that the Garden be weeded and the vineyard fenced and this especially for their sakes who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of men whose cares and burdens of life or whose dulness and incapacity or whose wants and weakness or whose lusts and passions would never either move them to or continue them in any way worthy the name of true Religion if God had not sent and ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryers 1 Tim. 2.7 Praecones vel Caduceatores Heralds and Ambassadors to summon invite and by pious importunity even compel men to come into the ways of true piety and happiness which being not onely far above sinful flesh and blood but quite contrary to them had need have a Ministry whose authority for its rise assistance and succession should be beyond what is of humane original and derivation which who so seek to oppose destroy or alter will certainly bring upon themselves not onely the guilt of so high an insolence against Christ and injury against this Church but also will stand accountable to Gods justice for those many souls damnation whom their vanity and novelty have perverted and destroyed both in the present age and after generations for want of true Ministers These first weapons then which the Adversaries of the peculiar Calling of the Ministry hoped to finde in the Armony of Scripture or Right Reason whereby to defend their own intrusion and to offend that holy Function and divinely instituted Succession are found I think to have as little force in them to hurt the Ministry or to help the enemy 1 Sam. 17. as Goliahs Shield Helmet Sword and Spear had either to injure David or secure himself yea we see those smooth stones those pregnant and piercing Authorities of many clear and concurrent Texts of Scripture both for precept and example which I have produced according to right reasoning from Jesus Christ and the blessed Apostles To which the Catholâ—ke practice and custom of all Churches in after times is as a sling directing them more forcibly and firmly against the brazen foreheads of those Anakims that oppose the Ministry All these together are sufficient to prostrate to the ground their proud height and to put to flight that uncircumcised party who have defied and seek to destroy the hoâ—y Ordination of Evangelical Ministers whose poor and oppressed estate although it may now seem but as little David with his Scrip and Staff in the eyes of self-exalting adversaries who despise and curse them in their hearts yet these may finde them to come in the Name and Power of the Lord sent by Gods mission furnished with Christs commission and appointed by the Churches due Ordination to be Leaders Rulers and chief Officers in the Church Militant under His Excellency the Lord Jesus Christ
Heb. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the Generalissimo chief Captain and Prince of our Salvation who having in former times delivered his Servants the true and faithful Ministers from the paws of the Lions and the Bears Heathenish force and Heretical furies will also deliver them out of the hands of these uncircumcised Philistims who having received from their Ministry what ever honor and privilege they can pretend to as Christians yet now carry themselves as if they were aliens from the Israel of God and had never had relation to or blessing from this or any other true Church where hath been a constant Ministry not more famous for Learning and Industry than blessed with all Evangelical excellencies and happy successes To which now the Lord is pleased to adde this crown of patience under great tribulations and of perseverance in suffering much evil discâ—uragement wheâ—e it hath deserved so well CAVIL III. Or Objection about Christian gifts and exercising in common as Preachers or Prophets ALl impartiall spectators may hitherto behold the salvation of God how the insolent opposers of the Ministeriall function the men of Gath are in their first encounter so deeply smitten and woun ed that they ly groveling on the ground The remayning motions which they may seem to have Inconditi morientium motus invalidi expirantium conatus Sym. are but the inordinate strokes of hands and heels the last batteries and weak struglings which attend impotent revenge and exspiring malice It will be no hard matter to set my foot upon their prostâ—ate power and to sever their Heads from their Shoulders that they rise up no more by the means of that two edged and unparalleld Sword of the Scriptures rightly applyed which hath both sharpness weight and brightness the clearest reason potentest conviction and divinest Authority with which they thought to arm themselves against the peculiar Office of the Ministry Yet there are some seconds and recruits who seem to have less fury and malice against the Ministry who seeing the chief Champion of the Antiministeriall faction thus Levelled come in either as to the spoyl or rescue as Ajax to Ulysses holding before them the shield of manifold Scriptures Alleging That notwithstanding there may be granted some peculiar Office and Institution of the publike Ministry yet as to the power of preaching or liberty of prophecying the promise is common to all believers Joâ—l 2.28 cited Acts 2.17 for the powring out of the spirit upon all flesh in the later dayes for the Annointing from above which shall lead every believer into all Truth so that they shall not need any man should teach them 1 Joh. 2.27 Rom. 12.6 1 Cor. 14.1 1 Thes 5.19.20 1 Cor. 12.7.39 Acts 18.26 being all taught of God That the manifestation and gifts of the spirit are given to every one for the good of the Church in teaching exhorting prophecying c. Which every one is to covet and may communicate to others for their conversion or confirmation as Aquila and Priscilla did to Apollos and other Christians in Primitive dispersions exercising and employing their talents received if not as Ministers in Office and ordeined yet as Prophets and gifted Brethren if not as Pastors yet as Teachers 1 Per. 4.11 In like sort Christians now find their gifts of knowledge and utterance to great and good that they cannot smother them nor suffer them to be restrained and oppressed by the Ministers encroachment and Monopoly Thus they who would seem to be somewhat more civill and equanimous to the calling and Office of the Ministry Answ 1. Gifts in others no prejudice to the Office of the Ministry nor warrant to any man publike arrogancy My Answer first in generall is That all these and the like small shot which Infaustus * Socinno lib. de Eccl. Socinus * Osterâ—d Inst c. 42. Osterodius * Smaltzius de Ord. Ecc. Smaltzius * Radeccius de Eccl. Radeccius * Theoph. Nicolaides defens Socin c. 1. Acts 14 23. When they had ordained them elders in every Church Acts 13.2 Separate to me Paul and Barnabas 1 Tim. 4.14 5.22 Acts 18.28 Heb. 14.17 2 Tim. 2 4. 1 Thes 5.12 13. 1 Tim. 5.17 1 Cor. 12.18 c. 1 Cor. 14.32 V. 33. 40. Rom 16 17. 2 Thes 3.6 2 Tim. 4.3 Primitive prophecying what 1 Pet. 1.19 Prophetae Scâ—pturacum interpretes erant maximè propheticarum obscurarum Ambr. Theoph. Chrysost Prophetarum munus erat mysticum Scripturarum sensum ad salutem auditorum explanare Erasm in 1 Cor. 14. 1 Cor. 4.30 1 Cor. 14.29 c. Nicolaides and others of the revived Arians have afforded these Semiant iministeriall adversaries have been oft discharged and received without any hurt as to the divinely established Office of the Ministry Having been either satisfied with all ingenuous concessions as far as order modesty and charity will carry them or refuted with just replyes against all vanity arrogancy and confusion by those learned men who formerly or lately have given very sober solid and liberall satisfaction to any pleas urged or scruples alleged out of Scripture which will in no sort maintain idleness vanity pride and confusion in the Church under the specious names of liberty gifts and prophecying There are indeed many places exciting Christians to labour to abound in every good gift and work but yet as many to keep them within due order and holy bounds becomming the honour of Religion All those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts were never more eminent and common in the Church of Christ than in those times when the Ministeriall power was by peculiar marks ceremonies and duties distinctly and undoubtedly conferred on some peculiar persons as the Apostles and 70. Disciples on Timothy Titus and others who were separated and ordeined by fasting praying examination and imposition of hands to be Bishops or Presbyters in the respective Churches as they came to be capable of setled order and Ministry And notwithstanding the extraordinary gifts of the Spirit which were then conferred upon many not yet ordeined Ministers we see the Office and honour of the Ministry was never more clearly asserted as divine being set over the flocks by the Lord so to be owned and esteemed as distinct from secular intanglements as an retire and compleat imployment even for the best and ablest men to which they should once ordeined wholy give themselves and attend on it Never was order and peace and proportion in the Church more enjoyned and duly observed never were disorderly and unruly walkers false Apostles self-obtruders house-creepers heaps of teachers who caused divisions more severely repressed than in those Primitive times when believers enjoyed most eminent gifts and graces for some ends either in miracles or toungs or prophecying which was not that eminentest sense of prophecying that is foretelling things to come but the opening and applying the places of the Prophets in the old Testament which was then
the only Scriptures the Church had which St. Peter calls the more sure word of Prophecy by which it might appear to the Church more clearly that the crucified Jesus was the Christ the promised prefigured and prophecyed Messias so establishing the tradition and history of the new Testament which concerned the Nativity life miracles sufferings death resurrection ascension c. of Christ by the places of the old wherein oft times an Auditor among them might have that further light revealed to him as to the fuller sense of any place which another was handling and this but occasionally not as a constant habit only at present it was beyond his naturall abilities or endowments acquired by studies c. Nor was this then an extraordinary gift for the confirming and establishing of the new planted Church or Christians in the faith ever used as it ought but with great order all gravity charity humility and peace among those that were truly so enabled And when any vain pretenders came up to abuse it the Apostle requires that there be a due tryall and subjection of these spirits of the Prophets to the Prophets who might wisely discern between true and false between holy wise and excellent inspirations which were pertinent interpretations or apt clearings of Scriptures and those weak impudent and impertinent ostentations which were either very false and foolish or vulgar and ordinary Which Secondly is the most 2. Of right interpreting and applying Scriptures 2 Cor. 2.17 that our Antiministeriall adversaries who affect the name of Prophets commonly amount too while they handle the Scriptures most what with very unwashen hands so brokenly corruptly rudely rashly and perversely as makes them not any way extraordinary Prophets but ordinary proclamers of their own ignorance shame and impudence who think they may take liberty in nothing more than in abusing and wresting the holy Scriptures which are sufficient to make any man of God perfect both in gifts and graces in abilities and in humility And which should not be handled either privatly or publikely but with great humility care diligence exactness and conscience Since 2 Pet. 1.20 2 Pet. 3.16 as they were not of private and humane invention so nor are they of private interpretation after every mans sudden unstable and unlearned fancy Who rashly singles out texts of Scripture here and there as they do a Deer out of a Herd and runs them down till they fall at the foot of his fancy or opinion torturing and racking the places till they speak to his mind and sense Thus often times the Church of Christ hath seen men of proud and corrupt minds as they say Toads of good Eggs hatch Cockatrices from some places of Scripture ravished from their fellows Omnia adversus veritatem de ipsa veritate constructa sunt operantibus aemulationem istam spiritibus erroris Tertul. Apol. c. 47. Dominici eloquii fures violatores Aust De Donatistis Retract l. 21. Falsa interpretatio Scripturae est nervus Satanici regni Hilar. and wrested from the main scope and context bring forth most hereticall and monstrous productions contrary to those truths which are most clearly set forth in the whole tenour or Analogy of the Scriptures as their great design and main intent Such those of old were against the divinity and humanity of Christ Against the holy Trinity Against the grace of God and of late against the Law the Souls Immortality good works both the Sacraments all holy duties as forms Against any resurrection and judgment to come against the very being of any Catholick Church against the Scriptures themselves And so now against any Succession or peculiar order of ordeined authoritative Ministers to hold forth the Gospell of Christ and true Religion to the world So the Maniches from Eph. 2.2 By nature you are the Children of wrath argued Nature of man to be Evill And from a principle of darkness and sin coeternall with the good God Aust Retract l. 15. Apollinaris and Eutiches argued from the word was made flesh That Christ had not two distinct natures but only one the flesh turned into God So Arrius against the Divinity Nestorius against the Unity of the person of Christ The Anthropomorphites urged Scripture for those humane shapes which they grosly imagined to be in God as in Man because God speaking to man speaks as man not as he is in himself but as he is most conceivable by us In none of all which errors those Patrons of them any more than these for liberty of opining and of prophecying as they list will seem to want either reason or Scripture which sometime they will call a dead letter yea and killing too Affirming that both it and the Ministry too are needless that all are taught of God by a quickning Spirit and a Speciall unction c. The same men can prophesy too if you let them alone against all civill property and common equity and honesty 1 Cor. 3.22.23 2 Cor. 4.15 Rom. 13.8 Joh. 6.27 out of that place All things are yours and you are Christs and Christ is Gods Against borrowing or at least paying any pecuniary debts by Ow no man any thing but love Against all honest labour and diligence by Labour not for the meat that perisheth Take no thought for to morrow Mat. 6.25 1 Pet. 3.3 Tit. 1.15 Mat. 23.9 Against all modesty and decency in cloaths by that not of putting on of apparell Against all restraints of Laws and bounds of holiness in any thing by that to the pure all things are pure All things are lawfull for me 1 Cor. 6.12 Against all duty to Parents subjection to Masters and Magistrates 1 Pet. 2.9 by call no man Father or Lord 〈◊〉 be not ye the servants of men 1 Cor. 7.23 by being Gods freemen for you are a royall Priest-hood ergo no peculiar Ministry whereas that was said to the Jews first who had a peculiar Priest-hood by which the whole Nation was blessed and honoured of God Exod. 19.5 Thus the devill and his seducing instruments never want their lectures quotations and common placeâ— out of the Scriptures When pride poverty and liberty once meet together to prophecy as they list what mad work do they make with Scriptures Religion conscience and all order and Laws of Church or civill societies As those false Prophets in Germany not long ago did and others after in England designed to have done Munter and Phifer Hacket and Arthington making the holy Scripture which is the pure fountain of life the very sink and receptacle of all heady opinions and sordid practises When as the Holy Scriptures Purissimum veritatis sontem in puridissimam errorum sentinam vertunt haeretici Jeron S. Scripturae locis multi abutuntur ut si quis medicinalibus ferramentis se graviter vexet quae non ad vulner anduÌ„ sed ad sananduÌ„ sunt instituta Aust Ep. 141. Sensus Scripturae expetit â—ertae imerpretationis gubernaculum
Tert. Nulla vox divina adeo dissoluta est diffusa ut verba tantum defendaâ—tur ratio verborum non constituatur Tertâ—l de prâ—â—l ad Haer. Rom. 12.6 2 Tim. 3.17 which are the oracles of God and hold forth his mind to the world in matters of Religion are to be understood and interpreted not by minds leavened with hereticall pride or Schismaticall peevishness or captious and criticall moroseness or Scepticall cavilings and janglings which commonly drive some other secular and sinister end rather than any thing of true faith good manners and an holy life but with all pious and cautious consideration all humble diligence and ingenuous candor Which first regards the joynt Analogy the concurrent tenor and that clear proportion or rule of faith and holy life in doctrine both â—â—r mysteries and moralities which are evidently shining from many places that are Indisputable either for the clear Instructions in morals or Institution in mysteries or Imitation in Illustrious and commended examples for order and policy All which are enough â—â— make a man of God and any Church of Christ perfect to salvation And such light from the clear propotion and concurrent harmony or constant tenour of Scriptures old and new hath this point of the peculiar function of the Ministry Evangelicall both from the practise and precept of Christ and his Apostles and others after them to which the use and judgement of all Churches do fully attest In that tryall approbation benediction imposition of hands Ordination and solemn mission of some men in the Church to the Offâ—ce and work of the Ministry which is set forth in the New Testament Against all which so full clear proofs and so constant a light what ever can be urged by single texts or solitary and occasionall examples out of Scripture Nolunt agnoscere ea loca S. S. per qua revincuntur hic nituntur quae ex falso composuerunt quae de ambiguitate ceperunt Tertul de praes 2 Pet. 2.16 Tantum veritati obstruit adulter sensus quantum corruptor Stilus Tert. de prae ad Haer. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eplph. l. 75. Acts 8.4 They that were scattered abroad went every where Preaching the word must needs be by these objecters either weakly or wilfully mistaken in the phrase and manner of speaking or else is wrested as St Peter tels us by ignorant and unstable minds from the scope and design of the Spirit of God in that place which is the measure of all right Interpretation Or else it only relates to something done by the rule of occasionall prudence or speaks of some practise which was only temporary not binding or miraculous and extraordinary which cease when the gift and occasion ceaseth or it may be in some cases of urgent necessity which might befall an Infant planting incompleat inorganicall Church either not fully formed and setled in the due order or suddainly pressed and scattered with vehement persecution and so forced from that order and exactness in outward Ministrations of the Church which regard a sociall ut cresceret plâ—bs multiplicaretur omnibus inter initia concessum est Evangelizare Baptizare Scripturas in Ecclesia explanare Vbi autem omnia loca circumplexa est Ecclesia conventicula constituta sunt rectores caetera officia c. Vt nullus de clero auderet qui non ordinatus esset praesumere officium quod sciret non sibi creditum c. Coepit alio ordine providentia gubernari Ecclesia Com. in Eph. 4. Amb. asscripta Tit. 1.11 Gal. 5.12 1 Tim. 1.20 publike and common more than a solitary and private profession of Religion and which in the Churches setled condition they otherwaies duly and conscientiously observed as the will of God All which extraordinary cases are in all wise mens judgement very far different and distant from that of this Church of England unless it may seem under some persecution by slanderous toungs by false Brethren and deceitfull workers and disorderly walkers the troublers of our Israel whom the Apostle Pauls charity to this reformed Church would no doubt have wished that either their mouths might be stopped or they might be cut off and delivered with Hymenaeus Philetus and Alexander the Copper-Smith to Satan that they might learn not to blaspheme the Scriptures and the true Ministry and this true Church and in all these the Gospeâ—l and name with the Spirit and grace of Christ all which have been manifested among us by the Ministers of this Church 3. Those and the like places answered in generall The no validity of such captious disputings by Scripture against Scripture Truly I do not think that the so oft repeaters of their Socinian Crambes The objectors of those and the like single places or those temporary and occasionall practises in Scripture by which men or women unordeined to be Ministers did privately teach or publikely prophesy can be so weak and silly many of them for some of them are men only in malice against the Ministers but children in understanding as to believe That there is any such weight or force in any of those objections which their own reason and conscience if not blinded with passion and prejudice against the Office of the Ministry will not tell them have very easy fair and full solutions Either first from the extraordinariness of the gifts which were but temporary and to which these men can with no face pretend by any thing yet discovered by them Adulteria Scripturarum â—â—positionum mendacia Tertul Their zeal to disgrace and destroy the Ministry by perverting and wresting the Scriptures is no sign of their Apostolicall gifts but of their Satanicall or Schismaticall malice Or secondly they are answered fâ—om the case of the Church in some places newly planted or persecuted and scattered Or thirdly by the common exercises of private Charity among believers one to another which all good Christians and Ministers allow still and rejoyce in the order usâ—fulness and modâ—sty of those charitable gifts and Brotherly exercises which may â—n their proper place being duly regulated as well consist with the divine authority and peculiar eminency of the Ministeriall function as the Moon and Stars may be in the same firmament with the Sun Although shining in a different time and orb with different lustre and to far less degrees of influence yet to the same common end the good of this inferior world So that no wise and gracious Christian in reason can or in conscience ought to sheath those or other Scriptures in Ministers bowels which are rather for their defence and assistance Shewing indeed the great use of a constant peculiar Ministry to prevent the Churches desolations and such neccessities of meaner supplyes So far are they from affording any ground either wholy to give a bill of divorce to the setled Ministry which by so many clear and pregnant texts is plain to be dâ—vinely
Instituted or to encourage any Christians to entertain those proud and spitefull Peninnahs of pretenders to be gifted men thereby to grieve and vex the Souls of the true and faithfull Ministers as she did Hannahs devout meekness 1 Sam. 1. with her malipert insolency It is no argument to perswade the Church therefore to cast out of Christs family the Stewards and dispensers of holy mysteries which he hath appointed because Christians have sometime in their enforced wandrings Multum differunt lex necessitatis ordinis quod ita fieri debet quod aliter fieri non potest Reg. Iu. been relieved by some strangers or private and mutuall Charity which may in such cases be great though their gifts and provision be but moderate However it were madness for Christians now where no necessity or disorder presseth and when neither gifts are so good nor Charity so great in any of these new men to venture themselves upon their powers for supplyes who like the foolish Virgins have too little for themselves however they boast of their full Lamps and Oyl to spare Such small and feeble oppositions then Lib. de praesc adv Haere Proprium hoc est haereticorum ex pancioribus Scriptura locis plura intelligi velle Tert. ad Praxeam which as Tertullian tels us either Hereticks or Schismaticks are wont to bring from broken and abused Scriptures for their novell opinions their proud and pragmatick confusions against the antient and Catholick sense which the Church hath alwaies held forth by its practise agreeable to the many clear and unquestionable places do no more weaken the divine authority of those things which the Catholick Church upon lively grounds observeth as it alwaies hath this of a constant ordeined Ministry no more I say than if Dalilah should have plucked two or three of Sampsons hairs Judges 16. instead of cutting off his goodly locks and prodigious tresses Nor may these false and flattering Dalilahs of our times who by cauponating Religion and handling the Scriptures deceitfully 2 Cor. 2.17 seek to betray the strength honour and order of this reformed Church in England under pretences of great kindness think that by twitching thus one or two hairs the Ministers strength will fail them or that the Anti-ministeriall Philistins shall presently be upon them so as easily to prevail against the whole function of the setled Ministry which being divinely instituted and derived will ever be divinely assisted No Mat. 28.20 we find yet through the might of Gods grace and the testimony of good consciences so great a strength and holy courage in all true and faithfull Ministers as is abundantly able to assert themselves their function and the reformed Religion of this Church of England against all these Apollyons and Abaddons We are not so dispirited nor distressed but that we can still rowse up our selfs in the strength of God and in the Spirit of Jesus Christ and in the authority of our holy function so as easily to break in-sunder all such wit hs and cords by which the enemies not so much of our persons as of our calling and Religion hope to afflict us so that these uncircumcised in hearts and lips shall not safely touch us or mock us Judges 15.17 Only as Sampson did of the men of Judah we humbly crave of the secular powers which are now over us that their hands may not be against us to fall upon us themselves however they expose us thus to contend with those men of Ashdâ—d alone Ps 118.12 Et multitudine inimicorum magnitudine pressus viribus numero valentium Ps 22.12 Ps 68.30 Who came about us first like Bees with their importune stings their vexatious disputings But now they threaten to come upon us like fat Buls of Basan on every side with their horns lifted up on high to destroy us But the Lord will be on our side so that we shall not need greatly to fear what these beasts of the people these unreasonable men can do unto us Who will soon be extinguished as fire among the thorns when once the Lord shall arise to plead his own cause not only by the zeal and patience and constancy of his servants the true Ministers but also by stirring up the spirit of wisdom in the hearts of all true Christians who will soon be asham'd of that levity contempt and confusion which these mens vanity or impiety and hypocrisy would fain bring upon them and their posterity in this great concernment of the setâ—ed Ministry and the true reformed Religion The evill designs of such captious disputers against the Ministry 1 Sam. 5. There are no doubt who of a long time have endeavoured and sought opportunity when they might bring with Carts and high shoos by the illiterate rudeness of the seduced vulgar the Ark of our Reformed Church and Re igion into the house of their mishâ—pen Dagon which hath upper parts like a mans but the lower as a Fish the head adorned with Christian Religion but the tayl deformed with superstition They softly and fairly pretend liberty and improvement with mens faces and womens hair as the Locusts which rose out of the bottomless pit but they will end in the Scorpious tayl of licentiousness Rev. 9.7 superstition and profaness Such Reformation will soon prove deformity They speak of bread but it will proove stones Mat. 7.10 and Serpents instead of Fishes Such manifestations of private gifts in wanton and presumptuous Spirits will soon turn to the quenching and resisting of the true light and heat of Gods Spirit whose purer flames are only fed with that holy Oyl which flows from the golden vessel of the Scriptures Zach. 4 12. divinely infused into them and diffused into the humble hearts of all good Christians by those pipes of the Ministry which Christ hath appointed for that service This Anti-ministeriall Liberty which some seek thus to dress up by an adulterous and wanton bravery against the calling of the Ministry is like the woman which sits in the midst of the Ephah of wickedness Zach. 5.7 upon the mouth of which God will ere long cast such a talent of lead as shall cover and stop it up by the just indignation and abhorrence of all good Christians to see themselves this Church the Ministers of it and the Reformed Religion so much wasted and abused by such prodigies of profaness as some of them are who speak nothing but proud and perverse things full of bold blasphemies and Anti christian confusions under the colour of gifts and Liberties of prophecying whereto as the wisdom and holy order set forth in Scripture give me countenance so in the next place neither do these mens gifts which they so boast and vapour of give any incouragement For first no wise man doubts of those mens emptiness which their great noyse and sounding sets forth every where 4. The vanity and emptiness of these Anti-Ministerials as to
horrid and abominable liquors whose venom hath so stupified their consciences that they are past all feeling and sense of either sin shame or sorrow Nor is there ever any of these new Rabbies who can content himself with either the orders of this Church or the Articles of Sound doctrines or Catechisticall foundations and principles which it hath embraced and propounded upon very grave and good advise as most safe and necessary for Christians They must ever have some new fangle either of opinion or practise to make them remarkable 7. Gifts alone make not a Minister nor furnish him with true Ministerial power and authority But if I should yield which I cannot do with truth or only suppose some of these men to have even ordinary Apostolicall gifts as they vainly and falsly pretend yet even these would not make them beyond or better than fals Apostles unless they had the call mission and authority which true Apostles had immediatly from Christ and which false Apostles untruly pretended to who though they taught the truth yet with falsity pretended they had seen the Lord Jesus and were sent as other Apostles by him Nor will those common gifts make them ordinary Prophets or Ministers in the Church unless they have the ordinary call and mission which Christ hath setled in the Church A Serpent of gold would not have brought those healing effects which the brasen did at Gods appointement Gifts of knowledge and utterance alone are not qualifications sufficient for men to challenge the right of Ordination to publick Ministry for the moralls and practiques of men as well as their intellectuals are much to be considered the Priest might be able and the Levite lusty for service when they were unclean and so unfit for the Temple The levity haughtiness rudeness boastings and inconstancies observable in some mens looks gesture habit and carriage as St. Ambrose guessed at the mine and garb of two Presbyters who afterward proved stark naught makes them less fit to be ordained Ministers in the Church than many who have weaker gifts but discover more prudence gravity meekness humility and diligence Autoritas Charismata praesupopanit at Charismata autoritatem non ponunt Gerard. de Minist Qualis ordinatio talis successus Luth. 1 Cor. 3.3 A stock and gifts and parts either naturall or acquired though never so thrifty and spreading is of it self but as a crabstock and can of it self bear no other than sour fruits of Factions Schisms Emulations and carnall confusions in the Church till it is grafted with holy ordination by that due ministeriall power which is in the Church As there are formally or truly no true Sacraments where the same Elements and words materiâ—lly are used unless there be also a right Minister of holy things who acts and consecrates not in any naturall or civill capacity as from his own mind or other mens will but by delegation and appointment from Christ nor can there be a right Minister In actionibus tam sacris quaÌ„ civilibus id validum quod legitimum Reg. Ju. or Officer from Christ as I formerly proved where there is not a right patent divine power and commission given in his Name by due ordâ—nation as it is but treason and rebellion for the abâ—est States-man or Lawyer to undertake and act the part of an Embassadour or Judge untill he be made such by those in reference to whose will and work such power and employment only can be conferred That cannot be done in anothers name which is not done by his consent Quo meliores eo deteâ—iores Verulam de Jesuitis and according to his declared will Men of the greatest gifts if they are disorderly in the Church are but as Wens in the hodâ— the greater the worser the more they swell beyond the modell and true proportion of the bodies features the more deformity and inconvenience they bring to the whole body nor hath any man any cause to boast of them for it is not the greatness but fitness of parts which makes them handsome or useful to the whole who knows not that great wits and parts are oft-times great temptations as was said of Origen Magnum ingenium magna tentatio Vinc. Lyrin de Origine Tertul Gen. 3. whose frequent Preaching in the Church of Alexandria before he was Ordeined Presbyter gave great offence to grave and godly men imputing his after errors and fall to his too great forwardness and presumption The Serpent which was subtiller than other beastâ— is chosen by the Devill as a fit organe for to convey his temptations Proud and presumptuous gifts in men are no better than those inordinate excrescencies which exceed mens noses or blind their eyes or somtimes swell bigger than their heads nor will their fate be better at last than that of the Giants was who presuming of his vast limbs 1 Chron. 20.6 and the extraordinary number of his fingers and toes which were twenty four in all yet there wanted not of Davids worthies who slew him when he defied the Church of God 2 Cor. 10.12 If men be left to measure themselves only by thems lves as most of these overwise-men do which of them but is prone to think very highly of himself and like the Apes in the fable fancy they can build as brave Houses and Cities and Churches as the ablest man but when they come to the Wood thâ—y have not so much as Sawes or Axes or any tools to begin the work withall But these over-forward men usually reply with great sadness and severity against Ministers Monopolising of the duty and office of Preaching the Gospell That Paul rejoyced if any preached Christ Phil. 1.18 8. Of St. Pauls rejoycing that any way Christ was preached Phil. 2.21 Acts 17.11 though of envy and evill will though not Ordeined c. I answer first It doth not appear but those men might have due Ministeriall power to preach the Gospell and yet through passion or faction they abused this power seeking their own things and not the things of Christ Or secondly It may be their preaching was but privat domestique and charitative Instruction or confirming of others repeating as the Bereans what they had learned of St. Paul or other Apostles which is not denyed to any sober Christians but only required to be kept within those bounds of Order and humility so as it neither becomes rivall to or opposer of nor yet a despiser and at last an abolisher of the office of the publique Ministry which is the design of the presumptuous and pretenders against the Ministers Thirdly If those whom the Apostle speaks of were not Preâ—â—â—ers by office but only by their own little motives of applause or profit or Envy and the like they were moved to preach the Gospell of Christ yet they did not like ouâ— modern Intrudâ—rs and Usurpers boâ—st of Extraordinary gâ—fts and call nor did they deny or seek to overthrow in others the ordinary
superstitions licentiousness flatteries and lukewarmness as to the power of the true reformed Religion As is most evident in those places where these New-pretenders have most intrudâ—d themselves and extruded the true and able Ministers Sad experience will shortly teach all such as love this Church and Reformed religion Contempt of tho Ministers of the Gospel paves and strowes the Devils high-way to all impiety how much it concerned them to have endevoured great vindications and by civill Sanctions of the honour of the publike Ministry That there may be exact care in the right authority for ordination and true antient succession which conferrs the Divine power and office as also good incouragements and assistance in the due execution of it that it may not be exposed to so many affronts reproaches and disgraces of vile men and insolent manners who fear not openly to contemn such a reformed Church and it s so famous Ministry together with the whole Nation and the Lawes of it even in so high a nature and measure as this is to vilifie their publike Religion and to seek to extirpate the true Ministry of it Nulla magis illustrantur coâ—fiâ—mantur religionis Christianae dogmatâ— quam quae versutissima haereticorum pravitas deturpare eradicare conabatur Chamâ—er Doctis medicis dant pretium medicastri ut veris Theologis insuisi impudentes Theologastri Iâ—si morbi minus noxii sunt quà m medici imperiti Fernel As good Lawes oft rise by the occasion of evill manners like Antidotes from Poysons so advantages may at last accrew to the Reformed religion and to the true Ministry of it by these oppositions Nothing makes the lustre of truth to shine more clear and welcome than those clowdings and blasphemies under which it may for a time be hidden and Ecclipsâ—d Nothing will make able Physicians more necessary and valued than the swarms of such ignorant Quacks as are of no valew who are more dangerous than any Plague or Epidemical disease Nor is the estate of any Church as to Religion more safe by the multitudes of preaching Mouâ—tâ—banks in stead of True and able Ministers In stead of Propating the Gospell they will every whereso corrupt it with errors so abase it with prejudices and scandals so harden men against the power of it by the rottenness and hypocrisie of their wayes that there will be more need of able and true Ministers to recover and settle the honour of the true Christian religion in this Nation than if it were now first to be converted from Paganism For the Devils strongest holds are those which are fashioned after the platforms of religion and pretend to more than ordinary piety 9. The Character of Antiministerial preteâ—dâ—rs to gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. So that when I consider the temper and form of this Antiministeriall faction in England I find that their heads by a ricketly kind of religion are grown too heavy for their weak and overburthened limbs Their self-conceit of their extraordinary gifts and abilities presuming themselves to be able to do what ever they fancy makes them more than ordinarily disabled as to any good word or work Like Narcissus they are so deluded with the flattering Ecchos of their â—llâ— admirers and so taken with their own fashion in such false glasses that they are like to dâ—at till they die and starve themselves as to all reall sufficiencies by the fond imagination of how great gifts they have and their ignorance of how much indeed they want Nothing more hinders reall abilities than too hasty presumptions of them If any of these gloriosâ—es have any competent gifts of knowledge as to some things of Religion yet like the Chickens hatcht by the force of Ovens in the heat of Camels-Dung as at Aleppo Damascus and other places in the East they have commonly something in them monstrous odd extravagant either defective or superfluous in opinions or practise In intellectuals or morals or prudentials Either vain or morose Humanis oculis locata Religio Crys l. 9. light or tetricall rude or proud popular or affectated Impatient of nothing so much as the bounds of that honest calling in which God and the Laws have placed them Ardeliones isti tepidos se suspicantur nisi inquieti sint nec zelantes satis se credunt nisi omnia incendiis commiscentes pulcherrima quaeque Religionis in cinâ—res redigentes Gerard. Phraeneticus immundus ignorantiae Spiritus Ire l. 1. c. 13. Qui custodiet ipsos custodes Tutela intutissima Unsatisfied and ever quarrelling with that sober peaceable setled way of judicious and humble piety which becomes good Christians adorns the Gospell and keeps up the honour of the Reformed Religion and of this Church of England which these mens late violent extravagancies and disorderly walkings beyond and contrary to all holy rules of Religion all modest bounds of reason Law and common order among men and Christians seek to make weary sick and ashamed of it self when it shall see it self robbed and spoyled of all its able Ministers Reverend Bishops learned Presbyters and orderly Professors and only guarded by a riotous and incomposed rabble of such whose ignorance weakness and confusions will only serve to betray and destroy the Reformed Religion but never to defend it against those many malicious crafty and well armed adversaries who do but ly in wait for opportunities to weaken dishonour disorder and quite overthrow both this and all other Reformed Churches Alas these gifted men who spread so large sayls hang out such fair streamers and seek to make so goodly a shew to the vulgar simplicity as if they were strong built well rigid and richly loaden vessels fit to endure those rough Seas and storms to which both the Truth and Ministry of the Gospell are frequently exposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Virt. vit Audacia est stupor quidam rationis cuÌ„ malitia voluntatis conjuncta Aquin. Eph. 4.14 Heb. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Ep. 14. Confidentia stultorum imperatrix prudentium scurra Sido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 26. Temeritas inscitiae filia are easily judged by all wise and truly learned Christians to be but light keels and flat bottomed Boats by their floting so loftily by their running so boldly over any shelves and rocks of opinion by their putting into every small creek of controversy which shews they draw very little water that they have not the due ballast of weighty knowledge and sound judgement the want of which makes them so fool hardy so apt to be tossed to and fro with every wind of doctrine so prone to grow Leaky and foul either letting in under water cunningly and secretly corrupt and brackish opinions or shipping in above-deck openly and boldly whole Seas of any sinister ends and worldly interests that are abroad in the storms and waves and confusions of civill affairs
from which the best Christians study alwaies to keep themselves most free and unspotted Mat. 23.5 Confirmatur hypocrisis Pharisaei quando ampliantur Philacteria Chrys The large Philacteriâ—s of pretended preaching gifts which some men so Pharisaically set forth to the vulgar view who as St. Jerom saith easily admire what they hardlyest understand do not presently make them such Rabbies and teachers in Israel as they fancy and affect to be counted where there is or may be had far better supplies of such able and right ordeined Ministers as the Church of England hath brought up These are graces and gifts of the Spirit to be shewed in mens silence as well as in their speaking as he that knew how to hold his peace put in his name among the famous Orators Yea if the case of this Church were so desolate as some pretend and destitute of able and faithfull Ministers which blessed be God it yet is not yet few of these forward intruders of themselves have such sober gifts and well-grounded knowledge in the mysteries of Christian and in the ordinary controversies of the Reformed Religion as might supply the Church in its cases of necessity wherein any Christians or Churches may possibly crave and have some relief as to the teaching coâ—firming or comforting part of the Ministry from the larger and golden rule of Charity Where Christian communion makes believers usefull to each other not out of Office and speciall duty but out of love and that generall relation they have to each other Which necessity thanks be to God is not yet the Case of this Church nor shaâ—l ever need to be by Gods blessing if Magistrates and true Ministers would do the duties which become them in their places Though the Harvest be great yet the Labourers are not few which are of the Lords sending Mat. 9.37 if they may be suffered to do the Lords work And if those sturdy gleaners and pilferers who thrust themselves into others mens fields and labours did not every where disturb and hinder them by their sharking and scrambling 10. The Churches supplies in cases of necessity When true Ministers cannot be enjoyed John 2. Lando factam de necessitate virtutem sed plus illam quaÌ„ elegit libertas non indicit necessitas Ber. Ep. 113. 1 Kings 17.6 1 Kings 17. Who doubts or denyes but in cases of reall not feigned affected or imaginary necessity when Christians are forcibly deprived of their true Pastors and Ministers the Lord Jesus Christ who hath speciall care of his Church by the assistance of his Spirit can turn the water of some Lay-mens weaker gifts into wine for the Instruction confirmation and consolation of scattered and desolated Christians Although those teachers are not every way exactly prepared nor fitted for every work of the Sanctuary Rather than poor Christians that hunger for the food of Heaven should wholy want refreshing Ravens shall feed them as they did wildred and banished Eliah A lay mans barrell of meal and cruse of Oyl that is his good skill and sound understanding in the main fundamentals of faith and holy practise Also in those gracious promises which God hath made to upright hearts these may have miraculous augmentations and effussions to sustain a widowed Church and Orphan Christians in time of dearth But we must not therefore suffer these Acephalists these circulators and beggars to perswade us De Acephalis Hos neque inter laicas nâ—que inter clericos Religio detentat divina mixtum genus est prolesque biformis Isid Hispa de off Ec. lib. 2. c. 3. that we are famished in our fathers house where we see servants are wanton with fulness of Bread meerly that they may boast how they have made us to eat of their mouldy scraps and drink of their musty bottels In the confusions of a family where violence overbears setled order removing both chief and inferior Officers those supplies are commendable which the charity and discretion of any servants can afford one the other yet without usurping any place and authority which they have not over others But in a setled and orderly family where there are Stewards and Officers appointed it is a preposterous charity for every Servant to undertake to give to the Children or Servants of the family their portions Precedents of extraodinary sustentation with Bread Wine and Oyl either by miracle or Charity are no warrant for any mens presumptions rashness and disorder in ordinary cases any more than those fore-named examples should justify any man from madness who presuming of extraordinary supplies would cut up all Vines or plant no Olives or use no tillage and Husbandry which are the wayes of Gods ordinary providence both to exercise and reward mens honest and orderly industry In like manner where the Churches or societies of Christians greater or smaller are blessed with the enjoyment of those institutions and gifts which Christ hath appointed and bestowed for the joynt and publike good of his Church in planting preserving and propagating true Religion with good order which ever was and is to be carried on by the right Ministration of the word and Sacraments and other holy Offices properly belonging to duly ordeined and authorised Ministers there no pretended liberty or affected and self-made necessity Prima est necessitas quam praecipientis Dei autoritas imponit Secunda quam permittentu providentia dispensat Tertia quam deficientis in officio negligentia cogit quam peccatum esse sui paenam credas Bern. Necessitas quod cogit defendit modo absit malum morale Eccl. 10.8 no right of common-age or levelling zeal may violate the bounds which Christ hath set and the Churches ever observed He that breaks the hedges of Religious order in the Church the Serpent of an evill conscience shall bite him All true Christian Liberties that is such as are * Libertas ut matrona decora non est honesta si non sit Gibeuf 1 Kings 8. Augustior Salomon in genua procumbens quaÌ„ in solio sedenâ— ornatior orans quam imperans Jeron comely 11. Of Christians Liberty to use their gifts orderly and usefull are by all godly and learned Ministers allowed and encouraged in all faithfull people of whatsoever calling quality and condition Masters in their families Magistrates on their Benches Commanders amidst their Souldiers Princes among their subjects cannot appear more to their honour and advantage within their places and callings than when like Salomon they shine with that wisdom piety and devotion which becomes all true Christians on all occasions and may make them merit the honour of Princes and Preachers too in Jerusalem which liberties and abilities the humble piety of wise and modest Christians knows how soberly and discreetly to use as to any occasion of private charity or publike edification in their places yet not insolently and unseasonably to abuse it so as to disparage neglect and usurp upon the publike ordeined Ministry Every
one may read and recite and tell others of an Act or Proclamation and help them to understand it but only an Herald or Officer may publikely proclame it in the name of him that grants it Children or servants in any family may impart of their Provision and Bread to one another in charity and love but this they do not as Stewards and Officers whose place is to give to every one their portion in due season We read the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More noble Not for undertaking to Preach but for industrious searching the certainty of the truth duly Preached to them by the Apostles Nothing is more generous and noble than orderly and Religious Industry It were happy for all good Ministers Acts 17.11 if there were every where more of those noble generous and industrious Christians among their hearers who like the Bereans by often meditating searching repeating mutuall conferring applying and if need be by further explaning as they are able and have experience of the word duly Preached to them would as it were break the clods and Harrow in the good Seed after the Ministers Plowing and Sowing Yet still there is a large difference between a true Ministers Preaching in Gods name to the Judges at Assizes and the Judges reciting or applying some points of the Sermon with wisdom and piety so far as suites with the charge he gives not as a Minister but as a Christian Magistrate whose Commission is only civill Spontanea voluntate non sacerdotali antoritate obtulerunt sacrificia Abram Isaac Jacob. Isid Hisp l. 2. off Eccl. c. 3. to do civill Justice according to Law and power given by man between man and man the other as a Minister is sacred to reveale the righteousness of God in Christ to men for the eternall salvation of their souls But why any Christian should affect in peaceable times and in a plentifull soyl to have either any man that lists to imploy himself or no Husbandmen or labourers at all in Gods Field and Vineyard who by speciall care skill and authority should look to its right ordering and improvement most to the encrease of Gods glory and the Churches benefit I can yet see no reason save only those depths and devices of Satan which are hid under the arbitrary speciousness and wantoness of some poor gifts the better to cover those designs which the pride malice hypocrisy Sophillae verborum magis esse volentes quam discipuli veritatis Irenaeus de iis qui successionem Apostolicam deserunt l. 3. c. 40. 1 Cor. 14.32 In docti praepropere docentes plerunque dedocenda docent plus zizanii quà m tritici seminantes culturam Domini inficiunt magis quam perficiunt Aust and profaness of some mens hearts aym at which are not hard to be discerned in many men by that extreme loathness and tenderness which those tumors and inflamed swellings of their gifts and self conceited sufficiencies have to be tried or touched by the laying on of hands that is in a due exact and orderly way of examination approbation and Ordination The fear is lest if such pittifull Prophets Spirits should be subject to the Prophets they should be found to have more need to be taught the mysteries and principles of Religion than any way fit to teach others by a most preposterous presumption whose foolish hast makes but the more wast both of Peace and order truth and charity in the Church The greatest abillities of private Christians being orderly and humbly exercised are no way inconsistent with the function of the Ministry they may be easily and wisely reconciled however some men whose interest lyes in our discords and divisions would fain set them at variance That Ministers should be jealous of their ablest hearers and these emulous of their faithfullest Ministers No hearers are more welcome to able Ministers than such as are in some kind fit to teach reproove admonish and comfort others Nor are any men more humbly willing to be taught and guided in the things of God by their true Ministers than those who know how to use the gifts of knowledge they attain without despising the chiefest means by which they and others do attain it which is by the publike Ministry of the Church This enables them to benefit others in charity but not to bost of their gifts in a factious vanity or to give any grief or disorder to the Ministers of the Church who besides their labours in the Pulpit have so furnished the Church with their writings from the Press that such Christians as can content themselves with safe and easy humility rather than laborious and dangerous pride may upon all occasions I think full as well and for the most part far better make use in their families of those excellent English Treatises Sermons The use of excellent Books of Divinity Printed in English far beyond most mens prophecying and Commentaries which are judiciously set forth in all kinds of Divinity than any way pride and please themselves in that small stock of their own gifts either ex tempore or premeditated which serious reading of those learned and holy Ministers works would do every way as well and far better than this which weak men call prophecying that is reciting it may be by rote some raw and jejune notions and disorderly meditations of their own which must needs come far short of reading distinctly and considering seriously those excellent discourses which learned and wise men have plentifully furnished them with both with less pains and more profit to themselves and others I am sure with less hazard of error froth and vanity than what is incident to those self Ostentations of gifts which have more of the tongue than heart or head and oft-times resemble more the Player than the Preacher So that the late published Patron of the Peoples privilege and duty as to the matter of prophecying needed not to have added to his Book the odious title of the Pulpits and Preachers enoroachment 12. Animadversions on some passages in that Book called The Peoples Privilege and Duty as to prophecying c. For if that Author will undertake to regulate the tryall and exercise of those gifts of Lay people which he finds or fancies in them within such bounds of reall and approved abilities of humble usefull and seasonable exercising of them without any Enter fering with or diminution of the function and authority of the true and ordeâ—ned Ministry which is the aym he seems to propound I wil undertake that no able and good Minister shall forbid the Banes which he hath so publikely asked Finding indeed no cause why these two may not be lawfully joyned together in a Christian and comfortable union the publike gifts of Ministers in a publike way of divine Authority and private gifts of the faithfull in a way of private Christian Charity Nor ever did the Godly Fathers and Ministers of the Church encroach upon put away or give any
bill of Divorce to the humble and usefully gifted Christians Liberty Only finding by experience that like Dinah it is prone to gad abroad run out through wantonness pride or weakness to much disorder vanity and confusion besides foolish and corrupt opinions and of late to a petulancy contempt and emulating of the publike Ordinance of the Ministry the wisdom of the Church in all ages for ought I can see did think fit to keep it within those safe and privater bounds of families or at most within such friendly meetings as are short of publike solemn Church assemblys Nor was the modesty of any humble Christian ever grieved that his abilities should be so wisely restrained While yet it had all private freedom and due encouragements And in publike far better and more orderly supplies from Gods rich treasury than from its own purse and penury As for the publike use of that Liberty and gifts of prophecying which that Gentleman so much crys up and magnifies I do not think him so much a puny in discretion but that he must needs see it will be incumbred with many and hardly evitable inconveniences Inconveniences attending that prophecying of the people on the Lords Day so that it will be easy for a wise man to see the Quare impedit For first most good Christians are commonly well satisfied with those solemn publike exercises and duties upon the Lords-Day as praying oft reading oft expounding the Scriptures Catechising many times and twise Preaching alwaies besides the ceâ—ebrating of one or both Sacraments All which are the blessings which the bounty of God hath plentifully provided for Christian people and powreth on them every Lords Day by the Labours of their faithfull and able Ministers whom Christ and the order of the Church have undoubtedly set over them in the way of Divine Authority And to whom all serious Christians attend as of duty and conscience affording means sufficient by Gods blessing on their devout attentions judicious understandings retentive memorys fervent affections and suitable conversations to save their souls For whom it were infinitely better to have every where such a Minister duly setled and competently maintained by those Revenews which are in all Law both divine and humane due as given for this service of God and the Church than for Christians to be fobbed off with new projects of Prophets gifted Brethren and modern Itinerant inconstant and Mendicant Preachers which will amount to nothing but mischief however they may make a shew for a while as if there needed no constant resident Ministers or other setled and ordeined Ministry That so a way may be made to ignorance superstition Atheism and profaness First And in time that sacred Revenew which is given to God for the maintenance of his publike service and Ministry may be turned to some secular uses and come into private purses It is most evident that what prophecying exercise is by any gifted Brethren added in publike on the Lords Day to this sufficiency of the Ministry will for the most part come very short of that weight worth and Authority which usually is in the Ministers learned pains So that it will seem but as a Churl upon the Gentleman as tedious and nauseating as small Beer and Water after men have drank well of the best Wine Or as the scraps of coarse and plain Country fare after men have been filled with a feast of marrow and fat things Besides this exercise of prophecying which that Gentleman so pleads for will hardly find any convenient time or temper in Christians minds on the Lords Day either among or after the publike duties of the Ministry It must needs seem as unseasonable flat and tedious Cavenda vel maxime in sacris ne sit satietus Ne minimum devorando fastidiosa sit regurgitatio cibi Cui digerendo vacare debes ut salubriter nutriare Greg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Solonis dict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Instantur potius ad morbos vanitatem quam superfluis ferculis nutriuntur ad sanitatem vires Ber. Amarat nimietas quod poterat condire mensura Chrysost p. 125. Pro. 27.7 The full soul loathes the Hony comb Mal. 2.7 Heb. 13.7 as all superfluities and excesses in matter of Religion easily do when they border never so little upon the Nimiety or too much It is great wisdom to keep people short from a surfet of holy things and to leave them with appetites and give vacancy for digestion rather than to cram and cloy them with matters either of superfluity or curiosity when indeed men do scarce with chearfulness and intention bear the holy duties of clear divine use and most absolute necessity In all which common people by this super-addition of a prophecying exercise on the Lords Day will be but hindred from that profitable Meditation and carefull remembrance of what they have already plentifully heard from the Minister whose lips ought to preserve knowledge and on which the people ought to wait as those that must give account of their souls It will then be neither convenient nor usefull as it is not necessary to bring up Prophesying thus in the rear of preaching as to the common peoples capacities or occasions yea rather it will be to the injury and hindrance both of Minister and godly people on the Lords day unless you be sure to provide the people seldom any Minister and none constantly resident or else such weak and short-winded Preachers that they may be sure to give time and room enough to these eager Prophets and to be only as foyls to set off their fresh and more glistring gifts or as an antepast of coarser meats to whet on the appetite for that more delicate fare which these prophets will pretend to bring forth we see already many of them stickle for the Pulpits and are smart rivals against the Ablest Ministers whom either small maintenance or some factious and ingratefull people have almost quite dis-spirited Upon whom the Cryers up and admirers of these new prophetick gifts look but as the forlorn hope which is to make way all this while for the main body of those gifted prophets Many of whom have so great an activity and confidence joyned with their weakness Ignorantiae imbecilitati proxima est Temeritas that they had need be very well-disciplined and kept carefully in their due ranks and posts or else they will soon rout all order and honour of Religion in this or any Church Notwithstanding all the good hopes all the soft bespeakings of esteem and gentle insinuations for their acceptan for made by that Charitable writer who hath so largely pleaded ce them at the common peoples bar And who merited indeed to have bestowed his pains so publikely upon a subject that had a better title in the Scripture and the Church than this of peoples prophecying seems to have Besides this which I have alleged for inconvenient
superfluous and so far hurtfull as it is inconsistent with the ministers and peoples duty on the Lords day Tot erunt venena quot intenia tot pernicies quot sâ—ecies to dolores quot colores as Tertul begins his Scorpiacum against the vanities and varietiys of the Gnosticks who pretended to know more and be more perfect than the Apostles Arelius flagitio corrupit artem Deas dilectâ—uÌ„ imagine pingens Plin. l. 35. 10. That Gentleman cannot but consider how many childish triflings in discourses how many triviall skirmishes in disputes how many captious bickerings in words how many uncomly thwartings are prone to arise as in Country cudgell-playing among the vulgar be they never so godly if you put them one pin above their pitch they either crack or sound like strings over-strained harshly and out of tune although they may have good gifts yet as Arelius a Painter in Julius Caesars time who had good skill in this corrupted his art that when he was to paint any Goddess he alwayes made them like some of his Mistrisses so these are prone to adorn by their gifts some error or odd opinion and set it forth as a divine truth and rare doctrine Nor can you avoid besides erroneous and fond opinions envyings evill surmisings jealousies unsatisfiedness and factious bandings among the people whose minds will soon be divided some liking others disliking some admiring others despising some attending others absenting from this unwonted uncouth exercise of Prophesying which thus confused and abased will soon appear to judicious and sober Christians a tedious and useless business like Fidlers alwayes tuning and never playing any good lesson and no way fit for a Sabbath-dayes sanctification when once the Country gaping or the gloss and novelty of it is faded So then if the Guardian of the peoples Liberty and privilege in Prophesying can find any other time on the week-dayes Of peoples prophecying on the week dayes wherein to set up this exercise of Lay-mens prophesying that so people may not at all times come short of that which he calls their duty He must be sure to provide Prophets of some competent gifts besides their discretion else he will have much adoe to perswade people that it is their duty to neglect their weekly occasions and to lose both their time and labour in attending rusticall impertinencies and ignorant triflings in religion which of all things should by wise men be avoyded among the vulgar whose affections like the poor womans wort is oft very hot in the point of Zeal when it is very small in point of judgement And is prone to run out from familiarity to contempt from contempt to down-right prophaness and Atheism in matters of Religion when made cheap and vulgar If he can indeed furnish out men or women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 142. ex Lyside Pythagoreo Contempt of Religion riseth from making holy things too triviall and common for they prophecied too 1 Cor. 11.15 of such prophetick gifts as are worthy to be esteemed and encouraged by sober and judicious Christians I shall promise him that I more willingly and more constantly will be their auditor at convenient times and places when I hear they do what becomes wise humble serious and modest Christians than most of these pretenders to be such gifted men and to have such prophetick spirits are hearers of the true Ministers of this Church be they never so able either on the Lords day or on any week-day Lecture For the first way that many make to bring in their Lay-prophets and gifts is with their feet trampling as it were upon the best Ministers and their faithfullest pains while they scorn to step out of dores to hear them either Praying or Preaching which pride and negligence are not the least of those vertues which recommend those Prophets To be plain the truth is so much bran filth and dross of pride popularity schism malipertness and contempt of all men that differ in any way form or opinion from them and of all Ministers above all do hitherto generally appear in the face and manners of many of those who more affect the name of gifted men and Prophets than ever the Pharisees did the title name of Rabbi Mat. 23.7 that most sober and wise Christians suspect they will hardly ever make such Loaves as may be fit for Shew-bread to be set up in any publike place of Gods house and Sanctuary If that Gentlemans piety which seems tempered with much ingenuity can sift or boult out any good meal or finer flowr that so they may be decent for Gods service and the Churches use in any publique way I know no man will hinder him from baking making and distributing his bread But let them take heed lest the Corn being ground in such a new beaten mill it prove not full of grit and gravell which hath more offence than either profit or pleasure in eating of it 13. Of the private exercise of Christians gifts that are truly good For the private Exercise of his Prophets gifts which will now serve the turn no man ever spake against it further than it frequently carried it self unseemly by neglect separation boasting against contempt and opposition of far abler gifts in the publique Ministry oft undermining and shaking those truths that ordâ—r and holy way of life wherein the peace of the Church and the honour of true Religion consisted And even in this I conceive I have shewed to humble Christians a more excellent way Namely in using the learned helps of other mens labours which are in every kind well composed rather than to please themselves meerly in the barrenness and rawness of their own inventions which yet they may add too if need be that so they may not seem to say nothing of themselves or be forced to break for want of vent If these so cryed up gifted men be found meet to be made publique teachers in the Church under the name of Prophets why may they not be ordained Ministers in a just and due way There is like to be want enough of men of any competent parts in the great decay and discouragement of such as are very learned and most able If they are not fit for all offices of the Ministry I wonder how they can have confidence enough to be publike Teachers in any kind which work requires greater abilities and equall authoritie to any other holy Office if they have any thing in them of modest and humble Christians sure they would be more swift to hear James 1.19 Tutior est in audiendâ— quà m loquendo celeritas Non tam facile aures ac labra impingunt Male audiendo solus ipse laberis male loquendo alios tecum in ruinam pertrahis Pelarg. Tenuitatis sua maximè conscii maxima mendacissima solent polliceri Immodica enim ostentatione levâ—men aliquod remedium quasi patrocinium aliorum credulitatem propâ—iae mendicitati quaerunt Erasmus
Mendacia mendicabula and slow to teach as St. James adviseth As for those Histrionick Players and vaporing Preachers who with a Theatricall impudence in many places seek to fill the world with meer noise and clamor crying down all the antient Ministry as Antichristian and the Ministers as no way called sent or authorised by God or the Church turning all either into spirituall or new prophetick gifts to which they highly pretend certainly their vanity can move wise Christians no more than those cheats and wanderers do who swear they have found out and can sell you the true Elixar the Philosophers stone which will turn baser metals into gold while yet poor men their raggs sords and beggery sufficiently confutes their rare skill proclaiming to all but fools their lying and proud beggery which more needs anothers charity than is any way able to relieve any mans necossities If this Gentleman be in good earnest for a duty and office of prophecying besides and not against the order of the Ministry let him study how to restore to us the reall and usefull gifts of primitive Prophets Of the primitive prophetick gifts in the Church which may serve worthily to demonstrate beyond what is already done by excellent Writers the true sense of the Scriptures as to the great mysteries of Jesus Christ the Messias God forbid such should not have a primitive use and esteem in the Church But let us not be abused with such triflers as shall either darken what others have well explaned or shall only produce old protrite and stoln notions of other mens works as if these were the rare and new fruits of their own private prophetick gifts Possibly with this Gentlemans good leave the Church of Christ neither hath now nor needs any such prophetick gifts as were primitive and may truly be so called No more than it doth tongues miracles Chrysost orat 88. Gives reasons why Miracles are now ceased in the Church So Isid Pel. l. 4. Ep. 8. Rev. 2. and healings which it had and wanted too in those first times and dispensations when the Gospell of Christ was strange and new to the world and to the Churches which were but newly planted or in planting which now it is not specially in England after the Church hath enjoyed those plentifull diffusions of Evangelicall light from Christ and the Stars in his right hand for many hundred of years so that knowledge hath abounded as the waters of the Sea It is very probable the Churches in ages succeeding the Apostles gave over the form of the exercise of prophesying when once they saw the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speciall gift ceased I remember no mention of this Prophecying among the publique officers duties or privileges of the Church No Councill no Father that I find regulates it or reckons upon it nor doth this Gentleman produce any one testimony for it out of the Churches after-practice in Ecclesiastick Histories and antient Records which may best distinguish for us Tacito omnium consensu per desuetudinem abrogantur Blond what things were of temporary what of perpetuall use in the Church It is evident that all things that were primitive and occasionall are not therefore to be made perpetuall or after long cessation to be restored many things used in the infancy and minority of some or all Churches have soon after been disposed as the collections on the first day Those collections for the poor on the Lords day Cyp. calls Gazophylacium and Corbona de Eleemos And St. Chrysost endeavoured to restore them in Constantinople See Bero. Ann. Anno Christi 44. In Tertul. time Christians abstained from blood Nec animalium sanguinem in esculentis habemus Apol. c. 9. yet in St. Austins time they did not abstain from blood or things strangled Aust cont Faust l. 3. c. 13 Mat. 2.20 1 Cor. 16. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Agapae or love feasts 1 Cor. 11.20 were by divers Councills forbidden when they degenerated from the Primitive simplicity and purity Jude 12. Spots in your feasts feeding themselves without fear So the Holy Kisses or salutings Rom. 16.16 1 Thes 5.26 The common stock of goods Acts 4.32 publikely dedicated to the relief of the Church in which the poorest believer had as much interest in what was given though they contributed nothing as he that gave most of his estate So the annointing of the sick James 5.14 So the Celebration of the Lords Supper every Lords day The peoples Amen 1 Cor. 14.16 which Jerom sayes was in his time as a Clap of Thunder such consent lowdness and alacrity was in that voice of Christian Assemblies The observation of the Jewish Sabbath with the first day of the week The abstinence from blood and things strangled and the like Nothing is more ridiculous in Religion than as some fond or fraudulent Papists do their exercisings and shews of daily Miracles to continue the ordinary use of all those things in the Church which we read were practised in Primitive times upon some extraordinary account either of necessity or charity or speciall gifts then only conferred Which when they were at the highest tide among professors yet were never wont to ouerflow the constant banks of the divinely established calling of the Ministry but still were kept within those modest holy and humble bounds which became the Christian flocks toward those Guides and Pastors which were to be constantly over them in the Lord with whom Christ promised to be as by his Authority and blessing so by his Spirit and assisting gifts to the end of the world As for this Gentleman whose devotion and charity hath raised him to so good hope and expectation of finding or making fit Prophets among the common people truly if he can bring forth any Gentlemen either Lawyers or others of so pregnant parts so ready in Scriptures and of so good utterance as in him appears together with so much gravity candor and equanimity as for the most part he expresses to the Ministry as a peculiar Calling and divinely instituted office such Prophets will be so far welcome as they shall be usefull to the Church Both Ministers and others wouâ—d be gâ—ad to see the Inns of Court or Chancery come in like Zilpah and Bilhad to supply the feared barrenness and decayes of Rachel and Leah Gen. 30. the two Universities which were wont to be the fruitfull Mothers and carefull Nurses of the true Prophets and Ministers Nor would it be a less acceptable wonder to all true Christians and Ministers to see such Zenasses 2 Tim. 4.10 devout Lawyers run cross to Demas his steps and forsaking this present world to follow after St. Paul than once it was to see Saul also among the Prophets 1 Sam. 19.24 Talis cum sis utinaÌ„ noster esses Ages ad Farnabasum inimicum ac mobilem Men that can write I presume speak too after so serious and Spiritual a way as that
Author endevours may merit as much freedom and publique encouragement as others vainly affect and insolently usurp under the pretence of their prophesying gifts when indeed they are for the most part but meer pratings very weeds and trash the soyland load which may rend this Gentlemans net but they are not those good fish which he seeks to catch not so much it seems for the Churches necessities which the constant Ministry may well as it ought to supply as he confesses but for its Lenten dainties and varieties which blessed be God are not hitherto much wanted in any Church and least of all in this which hath hitherto enjoyed those Manna and Quails which the Lord hath from heaven plentifully poured round about its tents by the care and pains of the able orderly and duly Ordained Ministers If some places in this Church have wanted of that large provision yet others have gathered so abundantly Numb 11.20 Satietas omnis sibi ipsi contumeliosa Aust and fed so excessively that while they murmur they surfet while they complain their food comes out of their nostrils as sometimes theirs did among the ingratefull and wanton Jews These concessions then of all able and true Ministers 14. Answer to the Aspersions of pertinacy and superstition cast upon the Ministers in that book being so liberall and friendly to all private uses and to all gifts which are really fit to be publike I cannot tell what that great and dangerous pertinacy is with which that Gentleman towards the end of his book p. 78. charges so gravely and threatens so severely the Preachers in England as if all the fire of Gods and mans wrath which hath faln on them in these times hath not made them so much as willing to part with and be purged from their Babylonish superstitions their popish opinions and practises which sayes he they hold as fast as their right hands and right eyes A very sad reflexion if true upon All us that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ep 54. Lingua maledica sanctos carpere solita est insolatium delinquentium Ieron ad Eust Cum quis clericus Ceciderit statim omnes tales esse licet non manifestari possunt â—actitant profani cum tamen si maritata aliqua adultera sit non statim uxores suas projiciunt nec matres suas tales esse dicunt Aust Ep. 1.37 Ideo à malis boni petuntur calumniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. and must ever own our selves Christs Ministers And wherein this Gentleman had done more worthy of himself if he had given clear and particular instances than such generall and obscure intimations which without sufficient proof will seem no better than those odious aspersions and vulgar calumnies with the Anti-ministeriall Levellers to hide their own deformities are wont to cast upon Ministers and all men that differ from them and oppose their folly out of principles of higher reason and sounder religion than that sort of people use to be acquainted withall From the fauls and faylings it may be of some Ministers but chiefly from the hatred and malice of those men against all true Ministers it 's probable this author may without any great spirit of prophesying foresee and thus solemnly as he doth from the Tripos foretell the great sufferings which Ministers of learning constancy and honesty are like to undergo if God did not as well know how to restrain the pride and power of these men as he doth behold the rage and bitterness of them against all true Ministers Not because they will not come out of Babylon as he phraseth it but because they will not so easily return as many unwary souls do to folly and the principles of all confusion to the oppression of all that truth and order which the wisdom of our pious Progenitors hath observed for 1600. years and transmitted to us from the hands of the blessed Apostles according to the rules of Scripture and all religious reason But what I beseech you is this sinfull obstinacy of the Ministers of England Vid. Aug. Ep. 118. ad Jan. contra praefractos illos qui superstitiosa timiditate consuetudini cujuslibet ecclesia repugnant quae nec fidei nec bonis moribus adversatur Vnaquaque provincia suo sensu abundet pro more consuetudine antiquâ Consuetudines Ecclesiasticae quae fidei non officiant observandae ut à majoribus tradita sunt Jeron ad Licinium Cavendum est ne tempestate contentionis serenitas charitatis obunbiletur Aust Ep. 86. for which this Gentleman hath such a Sybilline rapture and more than a prophetick horror Is it because their judgement is constant to the approbation of that due obedience and legall conformity to which they formerly with good conscience subjected as in matters of extern right and decency in this Church wherein they had a liberty common with all Christians so far as they opposed not either sound doctrine in faith or holiness and morality in manners to conform themselves then in the use of them as now they have liberty not to use them while by force and terrour they are hindered They being not of that nature of things sâ—cred for which a Christian is bound to kindle the fires of Martyrdom nor of private contention against publique Prohibition Is he angry that Preachers do not all suddenly shipwrack their judgements learning and consciences upon every rock of vulgar fury or fancy that they are not presently melted with every popular gloing heat of seeming piety and that they run not into every mould Id viâ—â— gravi prudentique dignissimum non sacile permutatis nec ad vulgi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutum â—uramque leviter commuveri Zanch. Orat. 1 Joh. 4.1 which any faction hath formed for the advantages perhaps of secular interests Is he displeased that they are not taken with admire or adore every Idoll of fanatick novelty that they seriously try the modern spirits whether they be of God or no and receive not every spirit Is he grieved that men of learned and sober piety will not subject the gravity of the Fathers the wisdom of the Councils the acuteness of the Schoolmen the fidelity of the Ecclesiastick Historians together with the excellent learning and acurate judgements of the best modern Writers and Divines in all reformed Churches yea and the authority of the Scriptures themselves Prov. 26.23 Burning lipâ— and a wicked heart are like a potsherd covered with silver dross Grande hoc subtile artificium nescimus vulgi ineptiis novitatibus assentiri non enim tam blandi sumus hominum inimici Ieron Sua dum pingunt vitia nostras dedecorare student virtutes lenones vulgi Erasm Planda pernicies Cyp. de Error AdulantiuÌ„ non amantium vox est Satis pâ—i modo diviteâ— estis probi satis si prosperi sancti sapientes satis si lato magnifico utuntur successui fortia
Ministers or others who are of different judgements Is it not their trespass that true Ministers know too much that they see too clearly that they examine things too strictly that they admit no latitudes of Civill interests or State policies Multis in culpa est ut Socrati Athenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pictatis literatura omnigenumque virtutuÌ„ eminentia cujus individua comes est invidia Melan. and sinfull necessities as dispensations of Gods Morall Law and the rules of both common honesty and true piety That they stand valiantly many of them and as becomes them in the gap against the insinuations and invasions of those infamous heresies those received errors those vile and putred novelties those perfect madnesses those apparent blasphemies confusions and dissolute Liberties which threaten this reformed Church with a more sure inundation than the Sea doth the Low-Countriss if the banks and dams be not preserved Is not this with some men the unpardonable sin of the best Ministers that they do not crouch and flatter and fawn on every plausible error on every powerfull novelty every proud fancy and high imagination Veritas nemini blanditur nemâ—nem palpat nullum seducit a pertè omnibus denunciat c. Bern. that they lick not the sores of any mens consciences or the pollutions of any mens hands with servile and adulterate tongues That they do not cry up or in any kind own for the gifts of the Spirit those passionate or melancholy or cunning and affected motions and extravagancies which some men strongly fancy to themselves and weakly demonstrate to others as to any thing like to sound reason or Scripture religion Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodes primus ex alienigenis ex Judaorum ex ima plebe artus Ignobilitatis suae conscius Genealogias Judaicas exussit quantas poiuit ut sic facilius nobilitatem suam ementiatur Euseb hist Eccl. l. 1. c. 7. That they oppose these Bells and Dragons of fanatick Divinity which the Authors of them will never be able to advance to any publike veneration or reception as spirituall heavenly and divine among sober Christians in England while such wise Daniels live who have neither leisure nor boldness so to mock God and to play with religion nor untill as Ptolomy did to magnifie the Image of Diana to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faln from heaven so they deal with able Ministers when the best Statuaries had formed an Image of Diana to rare perfection the King at one supper destroyed them all by the ruine of the house where they were and after produced the Statue as faln from heaven Or as Herod the Idumaean or mungrill Jew did with the antient Records and Genealogies of the stems of the Kings and succession of the Priests among the Jews that so he might by abolishing them the better bring on his own tide So must these Antiministeriall adversaries first destroy and cancell both common reason in mens souls and the whole Canon of the Scriptures which are the durable oracles of God Artiâ—ciâ—sa sibi parant Lumina Histriones quâ melius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ous suas obtegere simulari possint Lenocinantibus lucernis meridianum solem quasi de nimio splendore exprobrantes Sydo Veritas loquendigrande praesagium mali Lact. Psal 18.24 for the Churches directions and all learned interpreters of them Torches of private Spirits are ridiculous too be lighted up while the Sun shines unless it be for those who having some mask or play to act reproach the Noon-day Sun of to much splendor and make to themselves and others an artificiall Night which will better serve their turns When all light of true reason and Scriptures are extinguished in this Church and Nation or much Eclipsed then and not before will honest-hearted Christians believe that they have no need of true Ministers or that those they have hitherto had have not been worthy the name of reformed or have pertinaciously reteined any such Popish opinions or superstitions as are inconsistent with true piety And in this thing let the Lord deal with us according to the clearness of our hands and the uprightness of our hearts in his sight either to deliver us into or redeem us out of the hands of violent and unreasonable men whose very mercies have proved cruell to poor Ministers whose pious constancy is the greatest thorn in some mens sides But if our wayes please God he can make our very enemies at peace with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. Prov. 16.7 Wholy to remove the antient Ministry as some men aym under pretence of bringing up a new nursery of gifted brethren and Prophets which like under-woods are not so likely to thrive while Ministers like goodly Timber trees grow so high above them and over drop them will be a work fully compleating those sad effects which disorderly unordeined unsent and unabled Teachers and false Prophets have already begun to bring forth in this Church And how can it ever be thought or hoped that they will bring forth better fruits either for the truth honour or power of the Reformed Religion either for the Peace of Church or State unless there be a speciall committee appointed for the regulating of Prophets and tryall of their gifts in which none may be fitter for learning piety and moderation to be Chayr-man than that Author and zealous assertâ—r of the peoples Liberty and Privilege Pag. 3. who says he is not so much a friend to these new Prophets as to be an utter enemy to the function of the old Ministers though he would have Prophets planted yet not Ministers pulled up root and branch but only pruned from that which he calls superstition wherein his Charity to Ministers may perhaps make his censorious severity veniall He that so much studies the Reformation of Ministers we hope will not bring in such Esopick and deformed Prophets as most of those who have yet appeared rather to scare men from than to instruct good Christians in true holyness and Religion It is evident enough 15. The vanity and mischief of false and foolish Prophets and too much to all true reformed Christians what wide gaps that generation of pretended Prophets and gifted Brethren have already made for the easy inrodes of what is truly Popery superstition or meer formality All sorts also of corrupt opinions and Heresies together with Idleness barrenness barbarity Illiteratness Ignorance Atheism and contempt of all true Reformed Religion both in the power and extern form order and profession of it Many men being prone have learned easily to make little conscience of hearing reverencing or obeying the word of God Even from any true Ministers never so able and worthy since they have learned to scorn make sport of and laugh at these novell and pittifull pretenders to Preaching and prophecying of whose insufficiency and non-authority to Preach and administer any holy mysteries in Christs name common people being
fully satisfyed they are ready to dispute and neglect even that divine Authority which is in the calling of true Ministers What little or no good effects the usurpers against and opposers of the Ministry of this Church can boast off with truth either as to speaking judiciously or writing solidly or walking exactly so as tends any way to the advantages of piety truth charity or peace in the Reformed Churches or to the honour and happiness of this Nation either converting or establishing any in truth or holiness I leave to the judgement of all considerate and wise Christians whose prayers sighs tears complaints griefs and fears of future darkness are in nothing more exercised than in the present deplored aspect and almost desperate State of the Reformed Religion in many places of Christendom and in none more than what is threatned in this Church of England Jer. 6. â— Fearing lest the shadows of the evening being encreased and those day stars which formerly shined in a learned successive and Authoritative Ministry being darkned and Eclipsed the evening Wolves should also encrease Jer. 5.6 and the Beasts of the Forrest multiply upon us every one seeking for their prey whom they may deceive and devour Such as loathed Manna were justly stung soon after with fiery Serpents Numb 21.6 On the other side ask the looser and profaner Spirits what restrayning power or converting influence they feel from the charmings of these new-gifted exorcists who undertake in the name of Christ but indeed in their own name and after their own fancies to call over and cast out the devils of ignorance Atheism unbelief profaness and hypocrisy which are in mens hearts or lives You may hear them with one voyce answering as those did Jesus we know and Paul we know the learned and duly ordeined Ministers Acts 19.13.15 in a successive power from Christ and his holy Apostles we know but who are you self flatterers self lovers self senders self seekers self ordeiners Merito à Diabolis plectantur qui à Deo non mittuntur Aust nor is it to be expected but that at last these Sons of Sheva will find those evill Spirits in mens hearts of pride unbelief Atheism enmity against God and all true holiness any whit milder or better natured than those were who contemning the bare sound of the Name Jesus Omnem praeter Dei temnâ—â— Autoritatem Satanas nec nomen Jesus syllabarum sonâ— terret sed divina illa quâ armantur potestas qui in Christi nomine Ministrant Ieron when destitute of the Authority from Jesus and mocking at the presumption of those censurers flew upon them wounded and expulsed them So unsafe and in the end so thankless and comfortless an undertaking it is to attempt this good work even of casting out devils from men where there is nothing but a mock-power and no reall divine Authority to do it The devils which felt torment at Christs presence and were subject to the Apostles whom Christ sent falling down like lightning had the pleasure to beat and baffle those who would chain them up or cast them out without divine Authority And no wonder if these Estrick Birds Mat. 8.29 Daemones Christi praesentia cruciantur ut malefici ad conspectum judicis Nondum enim judicis sententia daemnatos propria condemnat torquet conscientia Pelarg. who set forth their soft and gay feathers having but little bodies and less brains by wandring from their Nests their shops and looms and flayls and mills the honest stations and no way despicable callings wherein God and man have set them and from which they have no sufficient call either from God or man to moove them no wonder I say if they fall themselves and lead others into many snares and divers temptations which they can hardly avoyd being in good earnest most of them very blind leaders of the blind Imagining as the Turks do of blind and mad men that they have speciall visions because they want their eyes and extraordinary revelations Facile in laqueos Diaboli incidunt qui à viâ Domini decedunt Aust because they are destitute of common reason Indeed it is feared that most of these mens Prophecying and Preaching is either design to bring all confusion on these Reformed Churches or else meerly out of wantonness in jest as a kind of recreation and diversion Mat. 15.14 Caecos à cacis duci non Major est in seducentibus arrogantia quam in seductis insania in utrisquis summum periculum nec minus dolendum quà m merito ridendum Aust Geminae plerunque caecitates concurrunt ut qui non vident quae sunt videre videantur quae non sunt Tertul. Apol. but not as any business or matter of duty and conscience In one thing they are in good earnest and most serious that is to carry on their perfect contempt and malice against all true Ministers Who sees not what weakness it is for sober Christians 16 The weakness and sin of Christians to follow delusions and forsake realities after so great light of truth hath shined so long among them to imagine that such a disorderly Company of people who for the most part by secret stimulations of pride vain glory envy covetousness or some worse Spirit no less than by apparent over-weenings of their small and at best but very moderate gifts not tried or approved by any wise men but only blown up by the pittifull applauses of some silly men and women who have with levity and unthankfulness forsook their true guides and Pastors Invidiae stimulis motus Arrius contra Alex. ep Alex. haeresin occae pit Theod. hist l. 1. c. 2. 2 Tim. 4.3 and not enduring sound doctrine and holy order deserve for their itching ears to be condemned to follow such heaps of Teachers ever learning and never comming to a sound and setled knowledge of the Truth who sees not I say what sin it is to follow countenance or incourage such dangerous and disorderly seducers and what weakness and meer folly it is to imagin that such as neither have skill to handle trowell or sword should either build or defend our Jerusalem When they dayly pull down better work than they can erect And what they seem to build as of such unpolished rubbidge such rude Aedificant aedificantur Haeretici in ruinam Tertul. Quale potest essè aedificium quod de ruinâ construitur Optar and rough-hewen stuff with such intempered merâ—ur that it is as sand without lime undigested unprepared uneven neither for matter not manner considerable without rule plumbline or levell neither according to Scripture precept nor the holy example and Catholick practise of the Churches of Christ So that the gapings flaws swellings lowness hollowness uneveness crookedness and weakness together with the dayly mouldrings of their Childish structures shew what wise builders they are and how fit to be made publike Architects or Master-builders in this Church
Over whose Walls the crafty malice of Jesuitick Foxes and any other enemies will easily go and break them down Neh. 4.3 when ever they pass which makes many men suspect that these Lay Preachers are but the left hand of Babels builders fit instruments to divide Muros dum erigunt mores negligunt Bern. confound and destroy the Reformed Religion in these British Churches and all those who study to preserve it Which they only can with any shew of reason effectually do by Gods blessing who are workmen that for their Authority and approved skill as well as their good will and readiness to build need not to be ashamed 2 Tim. 2.15 Of whose reall sufficiencies these new bunglers are most impatient hearers and perfect haters because from those Ministers exactness these mens bungling receives the severest reproaches and justest oppositions A man may as well hope that hogs by their rootings and moles by their castings will Plow and till his ground as that such Arbitrary Casuall and contingent forwardness or such inordinate activities of poor but proudly gifted men will any way help on the great work of Christian Religion the propagating of the Gospell or the Reformation of hearts or Churches which require indeed the greatest competency and compleatness both for gifts learning and due Authority that can be had both for the Majesty of Religion and for the defence of the truth as also for the binding to diligence and exactness the conscience of the Ministers no less than for the satisfaction of other mens consciences in point of the validity of Sacraments and other holy Ministrations which have not any Physicall or naturall vertue but a mysticall and Religious only which depends upon the relation they have to the word and Spirit of the holy Institutor and Commander Jesus Christ So that it is indeed a very strange bewitchedness and depravedness in many mens appetites that they should so cry up those mush-room Prophets and Teachers who need more sauce to make them safe or savory than their bodies are worth who are self-planted soon started up in one night as if they were beyond all those former Goodly plants for beauty sweetness and wholesomness which much study care learning pains and prayers have planted in the Church Or that Christians should so far flatter themselves that the soyl here in England since it was watered with civill bloud is so well natured and fruitfull that there needs no such care and culture as was antiently used in the Garden of God either in setting watering preparing or transplanting those trees of the Ministry which should be full of life Rev. 22.2 Supersâ—minationes satanae whose leaves should be for the healing as well as their fruits for the nourishing of mens souls So confident the devill seems to be of the giddiness folly negligence and simplicity of these times that he stirs up the very thistles the most useless and most offensive burthens of the earth which the foot of every vile beast is ready to crush and trample upon to chalenge and contemn the Cedars of Lebanon 2 Kings 14.9 And he would fain perswade reformed Christians to cut down and stub up those goodly trees of the Lord which are tall strait and full of sap as cumbring the ground that those sharp and sorry shrubs those dry and sapless kexes may have the more room and thrive the better pretending that they will at easier rates and with less pains supply all the Churches occasions when the Lord knows and all excellent Christians see by sad experience that they are so far from that length strength and straitness required in the beams and pillars of the Temple that their crooked and knotty shortness will scarce afford a pin on which to hang the least vessell of the Sanctuary Excellent Christians I protest before the Lord that I write not thus out of any desire to grieve quench or exasperate any mans Spirit 17. No design in the Author to grieve any good mans Spirit or discourage his gifts 1 Joh. 4.1 in whom the wise and sanctifying graces or usefull gifts of Gods Spirit do dwell in the least measure with truth and humility but only in the way of trying the gifts and Spirits whether they be of God or no if they be found by the word of God to be proud foolish evill unclean unruly refusing to be bound with any bonds of good order and government such as seems to have possessed some in this Church who seek to bewitch others and to trouble all God forbid we should not all of us strive by fasting prayer preaching writing and all just rebukes of them to cast them out Luke 9.42 notwithstanding their cryings tearings and foamings It is far I hope from my Soul by any envy or undervaluing of any good Christians to damp the Spirit of Christ in them I would have every one study to improove the talents he hath and to be employed according to his reall improovement of which no man being naturally proud and self flatterers is fit to be judge himself but ought to be subject to the tryall and judgement of others both as to that light and heat knowledge and zeal gifts and graces which any may pretend to and wherein they may be really usefull to the publike or any community of Christians whose edifying in faith and love we have all cause both in conscience and prudence dayly to nourish and increase in Gods way which is an orderly peaceable and blessed way wherein only either private Christians or Church societies can hope to thrive and flourish Num. 11.29 I wish with Moses all the Lords people were Prophets Both able to give an account of their knowledge in the mysteries of Christ and also to help on in an orderly way as every wheel or pin doth in the motions of a watch the great and weighty work of saving souls which is the main end of the Ministers calling and pains Better we Ministers be despised than the Spirit of Christ in any gracious heart be justly grieved or any good work of God in the Church hindred But we are well assured by good experience that none would be less despisers or more encouragers lovers and zealous preservers of the true Evangelicall Ministry and its divine Authority than such men who have graces with their gifts and are both able and humble none are more slow to speak to others in the name of Christ James 1.19 than they who cannot hear others Preaching with due abilities and authority without fear and trembling as reverencing God and the Lord Jesus Christ in their Ministers There is no danger of able parts where there are humble and honest hearts no more than we need fear the strength of any part in the body will hurt or offend the whole body or disorder and violate any other Member which is above it in place in honour and in operation or function Reason teacheth us that the ability or
either listed himself or received his Commission Order is that wholsomest ayr in which Religion lives best There is no less necessity both in Piety and Policy to preserve the Laws of holy order and discipline in the Church of Christ on Earth which have the warrant and seal of his authority upon them and are for the preservation of truth peace and honour in the Church Since we find by all experience of times and most in our own That the pride and presumption of mens gifts and private spirits are no less want only active in matters of Religion than in Civill and Military affairs Now why any men of piety or in power professing the reformed Religion should incline either to connive at or to countenance any courses which evidently tend to the shame contempt confusion and extirpation of all true Religion as it stood in the profession of the Church of England opposite to the gross errors superstitions and prophaness of any that are known and declared enemies to it I can see no cause unless it be a supine negligence in some who as they grow greater Acts 18.17 so they are like Gallioes more careless in matters of Religion wholly intent to State interests as if States-men had no souls to save or no God to judge them and were to give no account of that power and advantage they have as well as that charge and care which lyes upon them to do all good they can to mens souls under their power or else there is some other interest secretly contrived and cunningly carried on here as by open hostility in other parts amidst the dusk of our civill Commotions and troubles by those sons of Edom Psa 137.7 and daughters of Babylon who have evill will at our Sion and say of our Jerusalem Down with it down with it raze it even to the foundations Jude 9. As it was for no good will that the Devil contended with Michael the Archangell about the body of Moses minding rather to have it Idolized than Embalmed No more is it from any honest zeal or pious principle that some men now so earnestly stickle about and indeed against the setled office and peculiar function of the Ministry either to have it in common or none at all with any divine authority and commission whose first Anti-ministeriall batteries which seemed to carry some shew of Scripture-strength I have hitherto resisted and repelled not dashing or opposing Scripture against Scripture but clearing its obscurer meaning in some few places by that most evident and concurrent Sense which is manifestly held forth in many plain passages and hath been constantly followed in the Churches of Christ from the first setling of Christianity in the world to this day Sensus Scripturae expetit ceâ—â—a interpretationis gubernaculum Tertul de Pres Non verba tantum defendantur sed ratio verbarum constituatur Id. As the Spirit of God in the Word cannot contradict it self in the main scope and design so where any variation or difference in the letter may seem to be It must be wisely reconciled by discerning the different occasion reason or ground of things sure we are the pretended gifts or dictates of privat spirits may in no sort be set up any way to contradict those testimonies and demonstrations of the Spirit which are so evidently shining from the Scripture as they are in none more than this of a peculiar function and holy ordination of the Evangelicall Ministry And here I might forbear to add trouble to you O Excellent Christians or any readers by any further enlarging of this Apology 18. Conclusion and Transition whereby to vindicate the honour of the divinely Instituted and Ecclesiastically derived Ministry of this Church Since the holy Scripture is as I have shewed so wholly fully and punctually for its peculiar Institution and its constant succession to the end of the world whereto it is not denyed but private gifts may come in with such assistance as is humble orderly and edifying but not as proud invasive and abolishing as Hagar they may do service in Christs family but they must not grow insolent and malipert against Sarah What ever can be produced in a matter of so high and religious a nature as the Ministeriall office and authority is beyond what the Scriptures the only infallible rule and the Churches constant practise the most credible witness do assure us is for the most part but as childish skirmishings with Reeds and Bulrushes after combating with Pikes and Guns And I find indeed that all after Cavills of the Anti-ministeriall faction arise not much beyond womanish janglings presumptuous boastings and uncomly bickerings for the most part where not religious reasonings but peevish Cavils and pertinacious Calumnies like black and ragged regiments impatient to see themselves so routed by the Scriptures potent convictions and the Churches constant custome do but rally themselves as in a case Perdue to see what can be done by volleys of rayling Rhetorick and virulent Calumniatings against the Ministers of the Gospell in this Church whole greatest fault is that which the devil finds with the best of men that they are as Job upright Job 1. Culpâ—â—â— in 〈◊〉 to Jobâ— non invenicus Satanae malicia ipsam inâ—â—centiam in crimen integritatem in calumnium insidiosè vertit Greg. Lingua maledicasanctos carpere sâ—let in solatium delinquentium Ieron ad Eust not that there is any just fault to be found with their holy Calling which hath nothing in it irreligious or unreasonable nothing immorall or imprudent nothing but what is fully agreeing to all order policy decency as following the best and holyest Examples uses and customs of the Church together with the rules of Divine Institution and the ends of all true Religion the glory of God and the good of Mankind both for souls and bodies for temporall and eternall welfare for internall peace of conscience and externall tranquillity in Civill and Church Societies both as men and Christians All which the Ministeriall calling regards and carries on as its holy design and work which no other Calling doth Not Magistrates or Lawyers or Physicians or Tradesmen or Souldiers who do not think themselves to stand charged in Christs Name with the care of mens souls so as to make it their business to instruct direct and watch over them in the wayes of salvation And for Ministers persons such as are truly worthy to be counted such their failings will not be found beyond what is incident to common infirmities and daily incursions of frailties inseparable from the best of men in this mortall pilgrimage All which the charity of humble Christians easily conceals and willingly excuses or pardons when they consider how free and full a pardon of all sins is from God by the Ministry offered to every penitent and believing sinner The grief and impotent despite which the prophane politick and pragmatick enemies of the Ministry of this and all reformed Churches
are transported with ariseth from the like ground as was in the hearts of Tobias and Sanballat Nehem. 4. Solatiam est malorum bonos Ca pere Ieron ut improbi suo malo delectantur ita invidi alienâ— bonâ— terquentur Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amb. and that scornfull crue against the Jews that by their means this Church of God as the Temple is built repayred clensed reformed That by their valiant courage learned skill and vigilant Industry the truth faith holy Ordinances and good manners of this Reformed Church are asserted vindicated preserved and restored from those ruines rubbige sords and demolishings by which erroneous ambitious covetous and licentious minds seek to waste infest and quite abolish the Reformed Religion both in England and every where else In order to which grand design the Anti-ministeriall Adversaries are not wanting to bring all manner of rayling accusationâ— and indign Calumnies against both the Ministers and Ministry of this Church Some of which I think it a shame for me by reciting of them to pollute either my Pen or the purer eyes of those readers who excell in Civility as much as those evill Speakers do in insolency and scurrility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.34 both for carriage and language against the best Ministers in England But it is no wonder if they give us the gall and vinegar of bitter reproaches to drink when they intend shortly to crucifie us All is less than was sayd and done to Christ himself It is part of our honour and blessing to have men speak all manner of evill of us Mat. 5.11 if we can but make it appear to be most falsly and and injuriously as well as most indignly and ungratefully Such manner of speaking becomes no mens mouths but those whose hearts abound with so much malice against the best Ministers who ought to be the best of men and generally are the best of speakers In honour to whose many reall and excellent gifts becomming the dignity of their holy place and function as also in charity to all others chiefly those who most despise and hate the Ministers of this Church I shall endevour to let all men see in the following part of this Apology the malice futility and falsity of those evill speakings wherewith some men please themselves the more because they think they please some others whom they fancy to have a very evill eye and an heavy hand toward such Ministers as most study to please God and to preserve the Reformed religion in this Church of Christ CAVIL or CALUMNY IV. Against the Ministry of England as Papal and Anti-Christian THe fourth Cavil or Calumny then wherewith the office and function of the Ministers of England is battered and defamed among the credulous weak and vulgar minds is this That if there be such a peculiar order and office of the Ministry established in Scripture by a Divine Institution and so continued in the Church by a right Ordination for some times of Primitive purity to a holy succession yet the present Station Calling and Authority of the Ministers of England is apparently Antichristian as derived from Episcopall Ordination and that descended from the Papall or Roman authority which was but of late years abolished as that of Episcopie they think now is neither of them seeming to them to be of Christs appointment or according to Scripture-rule and patern So that if it be necessary to have peculiar Ministers by office it is also necessary to cast off the former order and standing which is degenerated and to begin upon some new account which shall appear to be neerest to the pattern of Divine Institution and primitive practise how ever it may fail of a constant succession for above these 1600. years from Christ during all which time it is evident indeed that Bishops have had a chief place and influence in the Ordination of Ministers and for 1000. the Pope hath chalenged something of Supremacy and Jurisdiction in these Western Churches over all the Clergy both Bishops and Presbyters None of which are fit to serve in Gods house as Ministers while they are not clensed from that leprosie which they have contracted from the Pope and Prelates Answ I will first endevour to take off from the face of our Ministry this scandalous visard of the Papall authority 1 The Papal Usurpation no prejudice to the true Ministry of England more than to all other Christian Institutions which scares some people so very much that they are afraid to medle with any thing that ever passed the Popes fingers except only the lands and revenews of the Clergy Having removed this veil or covering which was sometime over these Western Churches we shall easily see the face of the holy Ministry no less than of other Christian Institutions restored without any Disfiguration or Essentiall change by any such mask as might sometimes be upon it through the policy and folly of many It were a very weak and injurious Conâ—ession no less prejudiciall to the Reformed Churches than pleasing to all the Romish party if the Pope could perswade us Protestants and other Christians to cast quite away and utterly abhor what ever the Papall usurpation hath abused or the Romish devotion hath used in matter of Christian religion Sure then we must seek for other Apostles and Saints other Scriptures and Sacraments another Gospel and Messias than Jesus Christ no less than other Bishops and Ministers For over all these the Popes of Rome have spread the skirts of their usurped authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 67. Plato All things handled by men are subject to be sâ—yied 2 Thes 2.4 Antichristus ChristuÌ„ mentitur turpitudinem vitae falso nominis honore convestit Jerom. ad Geront Amara erat Ecclesia in nece martyrum amarior in conflictu haereticorum amarissima in moribus domesticorum Ber. â— 33. in Cant. Petri CathedraÌ„ occupat tanquam Leo paratus ad praedam bestia Apocalyptica cui datum est os loqueus blasphemias bellum gerere cum sanctis Ber. ep 125. Maâ— 21.13 Christus Templum Dei cauponibus latronibus deturpatum non diruit aut penitus detestatur sed purgamenta ista faeces ejiciendo Dei domum in diviniorem usum asserit hoc modo in pristinum honoram restituit Chem. Mat. 23.2 Mat. 15.6 their impure mixtures their corrupt doctrines and superstitious manners Who as far as they are Antichristian that is go in any wayes contrary to the holy rule and humble patern of Jesus Christ yet might yea and ought to sit in the Temple of God as all Antichristian spirits indeed do who cannot properly be but where there is a Profession of Christianity yet it doth not follow that the Catholique Church against which the gates of hell shall not prevail so as to extinguish the name of Christ was either wholly ruined by Antichristian superstructures or that the whole fabrick of it must be pulled down
by us and all parts of it made Nehustan in stead of cleansing repayring and reforming which is not a novelty of nvention but a sober restitution of all things in Religion to the primitive mode and pattern which is authorised and ordained by Christ Who did no more himself as to the outward restoring of Religion and worship of God Chalenging Gods right to his own House of prayer when covetousness had made it a den of theeves The priesthood of old failed not by reason of the immoralities of the Priests among the Jews nor did the Didacticall or Teaching authority cease from Moses his Chair and succession because the Scribes and Pharisees who were men of corrupt doctrine and hypocriticall manners sate therein and taught the Traditions and inventions of men mixt with the commands of God No more did or doth the Evangelicall Ministry and Sacraments cease by reason of any Papall arrogatings or other human additions Inordinatio aliqua non invalidam reddit ordinationem vitio â—elicto rem ad legitimum modum revocarunt Alsted sâ—ppl Gerar. de Reform Luther owned no other call or Ordination as a Minister but that which he had as he was made a Presbyter in the Romish communion Gerard. de Ministerio pag. 70. Ab Episcopo suo ordinatus Lutherus anno 1507. Nec aliam quaesivit ordinationem Gerard 147. Multum d ssert inter causam culpam inter statum excessum Tert. l. 2. adv Marc. Non negandum est bonum quod remansit propter malum quod praecessit Aust Ep. 48. Therefore the wisdome and piety of the learned and godly Reformers of these Western Churches especially here in England contented themselves with casting out what ever corrupt doctrines impure mixtures vain customes and superstitious fancies the Papall vanitie and novelty had built upon those divine and antient foundations of Christian religion which were layd by the Apostles and Primitive master-builders all over the world Whose Canon the Scriptures together with sound Doctrine holy Ministry comly Government Sacramentall seals and other Christian duties of prayer fasting c. they restored with all gravity moderation and exactness with due regard both to the clear sense of Scriptures and the Catholick practise of Churches Conforming of all things either to the express Precepts and Institutions of the word of God or to those generall directions which allow liberty of Prudence and difference in matters Circumstantiall in all which the Primitive Church had gone before them Herein they were not so weak and heady as to be scandalized with and insolently to reject all things that the Papall or Romish party had both received and retained in religious uses from former and better times either as Christians or Bishops or prudent men for so they had very sillily deprived themselves and all the Reformed Churches of all those Scriptures Sacraments holy duties Order rites and good customs which the Pope and Romish party had so long used not as Popes by any Antichristian policy power and pride but as they were Christians having received them in a due succession at first though after much depraved from those holy Predecessors which had been Martyrs and Confessors in that famous antient Roman Church No judicious Protestant or truly reformed Christian 2 How far necessary and safe to be separated from the Romanists Ad quamcunque Ecclesiam veneritis ejus morem servate si pati scandalum aut facere nolitis Aug. Ep. 86. responsum B. Ambrosii whose conscience is guided by Science and his reforming zeal tempered with true charity either doth or ought to recede farther from Communion with the Roman Church than he sees that hath receded from the rule of Christ and the Apostolicall Precepts or binding examples expressed in the Scriptures so far as concerns the true faith in its Doctrines Seals and fruits of good works In matters of extern and prudentiall order every Church hath the same liberty which the Roman had to use or refuse such ceremonials as they thought fit and to these every good Christian may conform In many things we necessarily have communion with the Pope and Papists as in the nature and reason of men In some things we safely may as in rules and practises politick civill just and charitable as Governours either Secular or Ecclesiastical In many things we ought in conscience and religion to have communion with them so far as they profess the truths of Christian religion and hold any fundamentals of faith And however they do by mis-interpretation of Scriptures or any Antichristian additionals of false doctrines of impious or superstitious practises seem to us rather to overthrow or bury the good foundations than rightly and orderly to build upon them for which superstructures and fallacious consequences we recede from them and dispute with them yet we do not renounce all they hold or do in common with us as Christians In the Lords Supper 1 Cor. 11.27 Whosoever shall eat this Bread 28. So let him eat of that bread Sâ—let res quae significat ejus res nomine quam significat nuncupari hinc dictum est Petra erat Christus Aust Q. 57. in Levit For instance it being not now a place to dispute them We cannot own as the Catholick sense of Christ of the Scriptures or the Primitive fathers that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper by which they raise that strange doctrine of Transubstantiation unknown to the first Fathers And which seems to us 1. contrary to the way of Gods providence both in naturall and in religious things which changeth not the substances and natures of things but the relation and use of them from naturall and common to mysticall and holy 2. Contrary also to the usuall sense of all Scripture phrases and expressions of the like nature where things are mystically related by religious institution and so mutually denominâ—ted without essentiall changes 3. Contrary to the common principles of right reason 4. And contrary to the testimony of four senses sight taste smelling and hearing which are the proper organes by whose experience and verdict of things sensible we judge in reason what their nature is 5. Contrary also to the way and end that Christ proposed to strengthem a Christian receivers faith which is not done by what is more obscure and harder to be believed than the whole mysterie of the Gospell as recorded to us in the Scripture There being nothing less imaginable than that Christ gave his Disciples his own very body each man to eat him whole and entire and so ever after when he was then at table with them and is now by an Article of faith believed to be as man in heaven These and the like strange fancies of men which draw after them many great absurdities and contradictions both in sense and reason and the nature of things being no way advantageous to the religious use end and comfort of the
Institutions upon Scripture grounds although we find them to have been led Captive and a long time deteined Prisoners by any unrighteousness policy superstition tyranny covetousness or ambition in the Walls and Suburbs of Babylon Though tares were sown among the good Seed in the Field of the Church while men slept yet we must not be such wasters as to destroy the Corn with the weeds or to refuse both because we like not one Though our Fathers ate sour grapes and our teeth were an edge we must not therefore pull all our teeth out of our heads Divine institutions are incorruptible nor can any corruption of mens minds or matters cease on them any more than * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Aurum â—t geâ—â—a itâ— res Diviâ—â— non corrumpâ—ntâ—â— quamvis opprimuntur non vitiantur natura quum polluntur consuetudine Non rei ipsae ut nec veritas erroribus sed nos malè utendo pucrescimus Eras putrefaction on the Sun beams when it shines on a Carkass or Dunghil We may be corrupted but holy Ordinances are like God alwaies the same when restored to their Primitive Institution which is their State of Integrity Riches and honour are not unwelcom though they descend to men from unworthy Ancestors Nor should Religion so far as its title is good by the word of God either in strickt precept and institution or in prudence joyned with piety and decency Good pictures will recover the beauty when the soyl is washed off In a word we retain the truth faith holy mysteries Catholick orders constant Ministry and commendable manners which the later Romanists have derived and continued from the first famous Church in that place nor do we think it either conscience or prudence to deprive our selves of any thing Divine though delivered to us by the less pure hands of men or to cast away the provision which God sends us though it be by Ravens or to Anathematise all the Romish Church hoâ—ds of saving Truths because it hath in the Councill of Trent Anathematised some Truths The Bishops of Rome were alwaies more cunning than to abrogate or cast away those essentials the main foundations and pillars of true Christian Religion as the word the Sacraments the Ministry and Government of the Church on which they knew the vast moles and over grown superstructure of the Pontifician pomp profit pride reputation policy and power through the credulity Vt in reficiendis domibus sic iâ— moribus non destruenda omnia sed repuâ—ganda non diruenda sed resâ—cienda Ber. Ep. ad Abb. of peopâ—e and blind devotion of most men in these Western Churches was built and sustained Nor can any thing more contribute to the Popes depraved content or repair his particular interest in this Western world than to see any so heady rash and mad Reformers as shall resolve to quarrell with and to cast quite away all those things of Christian Religion which ever passed through the hands of the Romish Church or any other never so erronious and superstitious He well knows how meager a Sceleton how miserable a shadow Christian Religion must needs remain to those furious and fanatick Reformers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Ep. Eudoxâ— Being as much reduced to poverty and meer nothing in the very essentials of Christianity both for Doctrine Duties Sacraments Scriptures order and manners as it would be in the matter of maintenance and Church Revenews where some mens covetous and cruell Reformation is resolved if they may have their will to leave nothing to maintain Religion or its Ministry but the meer scraps of arbitrary and grudging contributions Such will our Religion be if we reject all that was used by those who abused many things and we must afâ—er only adhere to the beggery of Seekers attending new Instructions from Heaven instead of following antient Christian and Catholick Institutions Certainly Church Reformations 3. Of Church Reformations with moderation and charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de leg 3. Nothing is just but what was wisely moderated in things Religious should be carried on with all acurate strictness and rigor in clear points of saving truths and in things of divine Institution so confessed by all yet also with much charity candor moderation and discretion toward any Christians in other things wherein we must differ from them Yet no further than they seem to us to derogate from the truth and word of God and so become detrimentall to mens souls It is a commendable Schism which separates the Corn from the chaff and the Gold from the Dross neither retaining both in a confusion nor casting away both in a passion In thus doing all things with meekness of wisdom Christians may not only be able upon sober and judicious grounds from Scripture and the Catholick consent of the Fathers to maintain what they do as wise Reformers of abuses but also the better invite others to embrace and to approve our â—ust and well-tempered Reformation in the unpassionate purity whereof others will the easier see as in a smooth and true Glass their yet remaining spots and deformities Reformation of Churches is best done not by cutting off the head of Religion but by taking off those masks and visards which hide its face and beauty Men will best see their errors not by force pulling their eyes out of their heads but by fairly taking away the motes or beams of prejudice error and pertinacy which are in their eyes which hinder them not from seeing at all but from seeing so we l as we in truth think they may and in charity wish they would 1 Thes 5.21 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation is the medium between the excess and defect Neither taking nor refusing all but trying all and holdâ—ng the good True Reformation free from Schism By this shield of moderation and charity proving all things and retaining what is good in all with our pitty and prayers for any Christians wherein we think they erre as differing therefore from us because from the rule which God hath set for his Church in things pertaining to Divine worship we justly defend our selves in this and other reformed Churches that are of the same temper and charity in their Reformations from the sin and scandall of Schism when we fairly and freely declare that we separate no further from the Church of Rome or any other particular Church or Christian man than we are by the word of God perswaded that they separate from Christs holy rule and from the custom and Doctrine of the Catholick Church whose bounds and marks are the samenes of divine truths and the unity of the Spirit in Charity which we retain to all Christians as far as such with whom while we desire such communion of true faith holy order and obedience together with love as they do with Christ and all true Christians we cannot in our own consciences nor other mens censures be esteemed Schismaticks as the Novatians and
Donatists of old were who so challenged the title of the Church to their factions as to exclude all others and refuse the offers and means of accord As Cyprian Ep. 95. and Aust Ep. 164. tell us To which brands of Schism we are then lyable only when we recede or separate from visible communion with any Church without just and weighty cause shewn out of the word or when we go further from them than there is just cause and that too without charity refusing the good which they have while we withdraw from the evill we suspect Which would be the case of the Church of England in this point of immoderate Reformation if we should as some would have us therefore separate from all Scriptures Sacraments Ministry Primitive Government and order because all these were retained used and after abused much by the Roman Church and Papall party we are bid to come out of Babylon Rev. 18.4 but not to run out of our wits to act as Gods people with meekness moderation and Charity not with that fierceness passion and cruelty which makes us as Sons of Belial inordinatly run from one Antichrist to another Many Christians in the Roman Church may have in them much of Antichrist in some kinds and so God knows may many others in other kinds either in Doctrine or manners in endless innovations and unsetled confusions or in rigor and uncharitableness All which may betray us to what we seem most to abhor in Antichrist for if nothing have more of Christ than Charity nothing can have more of Antichrist than that uncharitableness Uncharitableness is as Antichristâ—an as error A ChristianoruÌ„ dissidiis venturus Antichristus occasionem accipiet Naz. Orat. 14. which many men nourish for zeal mistaking a Cockatrice for a Dove and a firy Serpent for a Phenix Which may be as Anti-Christian in popular furies as in papall tyrannies in confusions as in oppressions It is strange how some men cry out against the cruelty of some Papists which indeed hath been very great when yet Qui Christi non est Antichristi est Jeron Ep. 57. ad Damas they have the same Spirit of destruction in their own breast both against the Papists and others longing for such a Kingdom of Christ as they call it and such a downfall of Antichrist which shall consist in War and Blood and Massacres against and among all Christians which are not of their mind and side We think that in charity we ought not to impute the faults and errors of every Pope or Doctor of the Roman side to all those of that profession Nor ought we take those learned men among them alwaies at their worst finding there is great difference between what they may hold in the heat of publike disputes and what they opine and practise in a private way noâ— are their death-bed tenets alwaies the same with those of their Chayrs and Pulpits Besides many of the more devout and learned men among them are now both in opinions and lives much more modest holy and Reformed than some were heretofore whose Reformation in judgement or manners in verity purity and charity we do really congratulate and joy in And for the Body of the common people among the Romanists many are ignorant of those disputes wherein the mistaking is most dangerous which if they do hold yet it is under the perswasion and love of truth Qui à seductis parentibuus erâ—oâ—em acceperunt quaerunt autem cauta solicitudine veritatem corrigi paâ—ati cum invenerint hi nequaquam sunt inter haereticos deputandi Aust Ep. 162. 1 Cor. 3.12 retaining still the foundation of Christ Crucified and hoping for salvation only by his merits as many now profess to do and living in no known sin but striving to lead an holy and charitable life in all things Charity commands us to think that in such the mercy of God accepting their sincere love to the truth and their unfeigned obedience to what they know pardons particular errors which they know not to be such wherein no lust of pride or covetousness c. either obstructs or diverts them from the way of Truth Though the superstructures may be many of straw and stubble which shall perish yet holding the foundation Christ crurcified in a pure conscience they shall be saved in the day of the Lord Though the vessell be leaky in many places yet by great care in steering and frequent pumping that is true faith and repentance it may keep the soul from Shipwrack and drowning in perdition which is embarked in the bottom of Christian Religion and which steers alwaies by the compass of conscience setting all the points of conscience by the Chart or rules of Scripture as neer as he can attain by his teachers or his own industry We are sorry for our necessary differences from the Romanists or others which yet our consciences so far command us as we think our selves enlightned by the word of God contrary to which we cannot and ought not to be forced actually to conform or to comply with any men in things Religious Yet have we no lust of faction no delight in separation no bloody principles or tenets against any Christians of any particular Church desiring the same charity from them to us which may in lesser differences from each other yet unite us to Christ and to the Catholick Church as true parts of it though infirm or diseased This temper we should not despair of in the devouter and humbler Romanists if they were not daily enflamed by politick Spirits and violent Bigots among them who will endure no Religion as Christian which doth not kiss the Popes Pantofle or hold his stirrop or submit to that pride flattery and tyranny which some of them have affected when indeed it ill becomes those that chalenge a chief place in Christs Church to be so vastly different from the example of the crucified Saviour of Christians Such talents then as have been once divinely delivered to the Roman as to all other Christian Churches we have all aright to as believers in private and as Christians or Churches in publike communion and profession nor can these Jewels be so embezeled by being buried or abused but that we may safely take them up clear and use them together with those other which we have obteined through the grace and bounty of our Lord and Master Jesus Christ In whose name and right we as a part of his Catholick Church received them first and enjoy them now only Reformed according to what we first received of them without any prejudice or diminution to their true and intrinsecall worth which is divine by reason of our fellow servants former or present idle imperious impure or injurious use of them We accept and use the holy vessels which belong to the temple and the Lord of the Church Ezra 7. without scruple when they are graciously restored out of the profane hands of revelling Balshazzers The remaining silver censers
are holy Numb 16. though the hand and fire were unholy which were applyed to them Our Ministery then may be and certainly is very good holy 4. Our Ministry not from nor of the Pope and divine as well as the Scriptures and Sacraments or other holy Ministrations and duties are when duly restored to their primitive purity order and authority which go along with their right succession notwithstanding they are derived to us through or by the Romish Church or the Popes dispensation yet do they not therefore descend from them but only from Christ the first institutor of his Church and of this Ministry with a perpetuall power of succession Possunt esse pastores Lupi alio respectu Pastores in veritate quam profitentur in potestate quaÌ„ ritè obtinuerunt Lupi in erroribus quos admiscent in corruptelis morum c. ut Scribae Pharisaei in Cathedra Mosis panem veritatis proponebant sed non sine fâ—â—mento errorum officium distinguendum à persona potestas à moâ—ibus Gerrard de Minist Rev. 2.4 Jer. 3.1 Thou hast played the harlot with thy lovers yet return to me saith the Lord. Rev. 3.2 Our Lord Jesus Christ the gracious Spouse of the Church as of every Soul that truly believes and obeys though with much unbelief and frailty disdains not to own his relation to any Church or Christians though they are not so faithfull to him though they lose their first love yet they may be still his by what still remains of soundness and outward profession Yea and Christ will vouchsafe to admit us again to the communion and covenant of his love even after long wandrings and unkind absences when ever we wash our selves and return to him from our disloyall adulteries and pollutions He doth not utterly divorce any Church when the substance and essentials of Religion which are but in a few things do remain notwithstanding the many meretricious paints and disguisings which the wantoness of humane inventions may have put upon it thereby disfiguring its Primitive beauty and simplicity Mans vanity and arrogancy against God or men doth no whit abrogate either the right which Christ or any Church and Christian posterity hath to the purity and power of his gifts and institutions in the right way of his Mâ—nistry All which may remain with a blessing in the root and Seed though they be much pestered over-dropped choked and almost starved by humane additions which keep them for some time from their full glory vigor and extension Therefore the learned and godly Reformers of this Christian Church in England did not dig any new fountain of Ordination or ministeriall power as some Romanists calumniated at first and were afterward convinced of the contrary by Master Masons learned defence of the Ministry of England as to its right succession but they only cleared that which they saw was divine in the first broaching or Institution by Christ and as in the purest derivation by the Apostles however in time it became foul by humane feculencies and dregs as it passed rightly though not purely through the hands of some Bishops and Presbyters even to their dayes Nor was ever any thing required by the best Reformed Churches further to confirm and validate the Authority or power Ministeriall which any had received when he was first ordeined Presbyter in the Romish Church Contaminarunt non sustulerunt Ministerium Ecclesiae Alsted but only this to renounce not his Baptism but his errâ—rs and former superstitions to profess the Reformed Truths of the Gospell and accordingly to exercise that Ministeriall power which he had received truly as to the substance and duly as to the succession both as to the Office conferred and the persons conferring it Howsoever the sword of the Ministry had through the neglect of those to whom it was committed been suffered to contract the rust of superstitions and to lose much of its beauty and sharpness yet it was still that true and same two-edged sword which came out of the mouth of Jesus Christ Rev. 2.12 the first ordeiner of a peculiar setled Ministry in his Church Nor may it be broken or cast away when it hath been rightly delivered but only cleared whetted and furbished from its rust bluntness and dulness That Pen which now writes blottingly might be well made at first and will write fairâ—y again if once the hairs or blurs which its neb hath contracted be but cleared from it It is still Gods Field and Husbandry with good Wheat in it though the enemy hath while men slept sowen many tares Bishops and Ministers reformed may be Gods true labourers and appointed Husbandmen though they have some time loytered as the Disciples were Christs when their eyes were so heavy to sleep that they could not watch with him that one hour of his most horrid agony Mat. 26.40 It were then but a passionate scuffling with mad men a most impertinent disputing with unreasonable minds further to argue about the Popes usurped or abused Authority in any kind over Churches or Bishops or holy Ordinances and Ministry For which he had as little grounds of Scripture or reason as these Anti-Ministeriall Obâ—ectors have now against this Church of England and the function of the Ministry in it against which these cunning cavillers have not so much pretence to argue from the Popes usurpation that our Ministry and Religion are all Antichristian as they have both Scripture Reason and Experience besides the consent of all Reformed Churches to conclude them to be truly Christian if anger or envie or covetousness had not blinded their blood-shotten eyes they might easily see some of those mighty works Mat. 11.20 which have been wrought on mens Souâ—s by the Ministry of England since the Reformation and without this efficacious Ministry I believe neither these Calumniators had been so much Christian as they pretend nor so able spightfully to contend with shewes of Piety and popular falacies against the true Ministry of this Church and the best Ministers with whose Heifer they have plowed We know well that not only the reformed Churches 5. Of the Popes pretended Supremacy in England but even the Gallican and Venetian which keep communion with the Romish Church and Papall party besides the Greek Asian and African Churches do generally oppose and vehemently deny the Popes abusive usurpations both in things Ecclesiasticall and Secular And this upon most pregnant grounds not only from Scripture whence nothing was ever fairly and pertinently urged as some places are fouly wrested and yet but little to the Popes advantage but also from * Caeteri Apostoli par consortium honoris potestatis acceperunt qui in toto orbe dispersi Evangelium praedicaverunt quibusque decedentibus successerunt Episcopi Is Hisp l. 2. off Eccl. c. 5. Qui sunt constituti in toto mundo in sedibus Apostolorum non ex genere carnis ut filii Aron sed pro unius cujusque
vita merito iis c. Id. Ubicunque fuerit Episcopus sive Romae sive Eugubii c. ejusdem est merâ—ti qusdem est sacerdotii Jeron ad Evagr. Celebri urbi frigidum oppidulum opponit Eras verba Jeron Omnes Apostolorum successores sunt Id. Concil Nicaen 1. Gregory the Great oft protests against any Bishops or Patriarchs usurping and chalenging the title ofVniversalis Episcopus aut Pastor as a token of Antichristian pride Concil Hipponensc Anno 393. de primae sedis Episcopo i. e. Romano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Af. pag. 119. pag. 318. can 123. They Excommunicated all that appealed beyond the Sea to other Province and Bishop Concil Chalced. anno 451. Can. 9.11.17 Nec quisquam nostrum Episcopum se Episcoporum constituat c. Quando omnis habeat Episcopus pro licentia libertatis potestatis suae arbitrium proprium ut nec judicari ab altero nec judicare possit Cyp. tom 2. in fine Hoc erant utique coeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis Sed exordium ab unitate proficiscitur pâ—imatus Petro datur ut una ChristiÌ„ Ecclesia una Cathedra monstretur Cyp. Episcopatus unus est cujus à singulis Episcopis in solidum pars tenetur Cypr. de uni Eccl. ep 27. all Antiquity after that Churches were increased and setled where the Fathers and first famous generall Councills make clearly to the Popes disadvantage as to any power or jurisdiction in point of divine authority which he claims beyond or above other Bishops and Presbyters further than the Roman Diocess first and the Patriarchate afterward extended which division and power for order sake was agreed unto by some generall Councils where other four Patriarchs of Jerusalem Antioch Constantinople and Alexandâ—ia had also a limited yet equall power in their respective Dioceses and Provinces with the Bishop of Rome Galf. monum l. 11. c. 12. See Bishop Godwin SuccessioÌ„ of English Bishops Lucius rex in Anglia conversus ad fidem Christi anno Christi 164. Thâ—ee Bishops out of England Eborius of York Restitutus of London Adolphias of Colchester were of the Councill of Arles in France eleven years before the Nicane which was anno 330. See the Letter to Austin the Monk cited before sent from the Clergy and Monk of Bangor Sir Hen. Spelman Concil Brit. pag. 108. ad an 590. Omnium provinciarum primae Britania publicitus Christi nomen recepit Sabel Enn. 7 l 5. Beda l. 2. c. 2. Nor had the Pope then for the first six hundred years after Christ any authority scarce any name in these British Churches which were undoubtedly converted by some Apostles or Apostolicall men who left after King Lucius his time a famous and flourishing succession of Bishops Presbyters and Christians long before any pretensions of the Pope over these British Churches To which the British Bishops in Wales were strangers nor would they own at that time when Austin the Monk came from Gregory the Great who sent hither more out of Christian charity than any Authority to convert the Saxons who had by war and barbarity quite extinguished Christianity with all Bishops and Ministers out of England and had forced the former holy Bishops and Ministers to fly into Wales Ireland and Scotland from whence afterwards in a gratefull vicissitude the English replanted Churches received for the most part both their Conversion and establishment by a Succession of rightly Ordeined Bishops and Presbyters for Austin the Monks Plantation and preaching extended not beyond Kent Surrey and the adjacent places as Venerable Bede tells us and our learned Country-man Sir Henry Spelman The ambitious Usurpation and Antichristian Tyranny then of the Papall power and supremacy afterward over Bishops and Ministers here in England to which the title of Christ St. Peter or the Catholick Churches establishment is poorly begged and falsly pretended we the Ministers of the Church of England ever did and do as much abhor as any of these men can who are so against the now Reformed and established Ministry which we have vindicated from Papal and superstitious additaments and asserted or restored to it Primitive and Scripturall dignity and divine authority which it never lost but only not so clearly discovered during the times of darkness and oppression Our jealousie now is lest the malice and activity of those that now dispute and act against our thus reformed and prospered Ministry should prove ere long the Popes best Engines and factors that ever he had in this Church since the Reformation if they can as they have begun and go on apace but so far prepare the way for the reintroduction of the Papall power and Romish party as to cashier all the learned reformed and duly Ordeined Ministers in England both as to their order authority and government will not this Church in a few more years of confusion and neglect become as a fallow and unfenced field fit for the Papal subtilty and Romish activity which he will plow with an Ox and an Asse together the learned Jesuit joyned to the fanatick Donatist The Seminary Priests with the gifted brethren Friers predicant with Prophets mendicant So that no wise man that loves the Reformed religion and the Church can think others than that the hand of Joab is in this matter Achitophel is in Counsell with Absalom The Conclave of Rome is wanting to its interest if it conspires strongly with this Antiministeriall faction I should be glad to be as Hushai the Archite a means to discover bâ—ast and bring to nought all those desperat counsells and machinations which are layd by any against this reformed Church and its true Ministry The happy and seasonable defeat of which by Gods blessing to this Church and Nation I do yet hope may be such In vitium ducit cuâ—pae fuga fi caret arte Hor. as shall make all Apostatising and ungratefull Politicians rather repent of their Apostacies and see their folly than follow the fate of that disloyall renegado a traitor at once to his friend and sovereign I confess I am not for such Reformations 6. Reformation ought to reverence Antiquity Maltem cum sanctis errare quà m cum sacâ—ilegis rectè sentire as too much suspect the prudence or vilifie the piety of our forefathers therby to extoll some mens after zeal and skill The errors and defects of the Antients joyned with their charity and sincerity I believe were far more pardonable with God than the late furies and cruelties of some men pretending to mend those errors and supply those defects Not that it is safe for us to return to what we now see by the word of God to be an error But we may in charity excuse their ignorance in some things of old while yet we commend and imitate that wisdom honesty order and gravity of religious profession which was in them far beyond the Modern transports of some mens
giddiness and levity Plato and Aristotle coÌ„mend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aequanimity and moderation in all things though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 2. which toss them from superstition abusing to superstition utterly refusing all those things which are not only convenient in Prudence but necessary in Piety as being stamped and established by divine Institution such as this of the Evangelicall Ministry hath been proved to be Reformations may bend so much from the Pope on the right hand till they meet him again on the left forsaking that rectitude uprightness and stability of the Mean in which only the truth and honour of Religion doth consist Antichrist which some are taught more to fear in the name and in others than to abhor in the thing and in themselves is at both ends or extremes of Religion as well that of prophaness confusion and defect on the one side as that of superstition and excess on the other We must love and entertain what ever we find of Christs true Jewels and the Churches ornaments amidst the Counterfeits and rags of Antichrist we must not slay any of Christs sheep Luke 15.6 because it was gone astray and is now found but rather take it up and bring it home and rejoyce to have found it Nor may we rend Christs garment in pieces because it may be spotted and soyled by mens hands but rather rinse and restore it to its primitive purity As Christ redeemed our Souls so must we redeem his holy Institutions and ordinances 1 Pet. 1.18 as much as in us lyes from the vain Conversation of the world And then we may serve him in the holy wayes he hath appointed us without fear of sin Antichrist or Superstition from which both our minds and our devotions are happily freed Evâ—ry man hath cause to suspect Antichrist in his own bosome As the kingdom of Christ so the kingdome of Antichrist is within us chiefly Certainly it is far better for the Church and Christians to retain what is Christs though in common with any Antichrists than passionatly to cast away all that is Christs under pretence of detesting Antichrist men may fall into sacrilege while they seem to abhor Idols Rom. 2.22 robbing the Church of what Gifts and dowry Christ hath given her among which this of a Constant and successive Ministry Eph. 4.11 is a chief one in St. Pauls account and this while blind and preposterous zeal thinks to strip the whore of Babylon who dwells where ever division and confusion nestle in the Church and to rifle Antichrist who may roost in other places as well as Rome It is safer to be in Christs way though it be rugged and may have some inconveniencies through many infirmities than to be in any other Mat. 12.44 which may seem fairer and smoother to us As the unclean spirit of grosse Idolatry and superstition may be cast out for a fit so he may return to his house swept and garnished with flowers and shewes of piety bringing seven worse devils of Atheism Pride Prophaness and uncharitableness with him It is the same evil spirit which tears the Church by cruell Schisms with that which casts it into the fire of persecution and water of Superstition There is alwayes hopes and means of salvation when there is a true Ministry though with many faults yet of Christs sending and the Churches Ordeining but men may as justly despair of long enjoying the Gospels light without a due and setled Ministry as they may to have day long after the Sun is set or Harvest in Winter As graces and gifts internall so the means and Ministry externall are part of the wings of that Sun of righteousness Mal. 4.2 who shines no where in the world among Christians without some healing and saving vertue severally manifested as to the inward saving power but alwayes in the same way as to the constant outward Ministration by which it is ordinarily dispensed Papall darknings or humane Eclypsings are no warrant to abolish or exclude that light of the Ministry which Christ hath set up Nor can we do the Devil or any of his instruments a greater greater pleasure than quite to extinguish the lights of this Church in stead of snuffing and cleaâ—ing them Better to have dim Lamps than none at all shining in the house of God But indeed the fault of the English Ministry with some men is not that they lighted their Lamps at the Popes taper but that they have and do still shine so bright as to offend both his and all others eyes who could not bear the splendor of the English Churches both Ministry and Reformation wherein Zeal according to knowledge and wisdome with sobriety had at once purged away what was vile and preserved what was pretious Jer. 15.9 with great moderation distinguishing between what was of humane mixture superstition or infirmity and what was of divine Institution holy succession and authority The same piety rejected the one and retained the other I conclude then that the Papall encroachment or Romish corruption what ever it were is no argument against the Divine authority and constant office of the Reformed and restored Ministry in this Church It were a mad cruelty to knock our Fathers on the head or to cut their throats because they were diseased and as they might so they ought in all piety to be healed How much more of perfect madness is it for Christians to destroy their Fathers who are now perfectly recovered and in good health 7. Extremes in Religion Eccl. 7.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Perit judicium cum res transit in â—ffectum Discretionis meta nulla superstiâ—ions vel levitate vel spirituâ— quasi serventioâ—e vehementiâ— excedatur Ber. s 20. Cant. Feâ—voâ— discretionem erigat discretio servorem regat Id. Vulgar Reformers only because they were sometime sick or descended from infirm Progenitors It is easie for well-affected Christians to be over-scrupulous and over-righteous so to over-act in matters of Religion as to destroy themselves before their time like rude and unwary Combatants who overthrow themselves by over-reaching and overstriking at others beyond the measure of well-ordered and proportioned strength which alwayes keeps it self strong enough to rule or command and so to preserve it self There is a secret tide of self-interest prejudice or passion which imperceivably carries men another way much beside or backward or beyond what should be when they think they steer with a sure course and full gale to the port of Reformation in which not only sincerity is required but also great discretion judgement and moderation Therefore Reformation is the work of learned wise grave well tempered and well experienced as well as of godly and well-affected Christians Reformers ought to be as skilfull and sober Physicians capable to distinguish between the strength of the disease and the strength of nature to preserve and foment the vitall spirits though they quench the
feaverish flames and evacuate the vicious humours Vulgar spirits are rude and riotous Râ—formers which come only with their Axes and Hammers without any Chissels or finer tools they are all for battering down and breaking in pieces nothing for polâ—shing and cleansing Hence it is that they do no more Vid. Bishop Davenant determin 12. Against peoples reforming without the Supreme Magistrates consent Necesse est veraÌ„ religionem unica cum sit canaem semper esse Lact. than pull down Crosses and set up Weathercocks on Chutches disposing Religion to perpetuall vicissitudes and inconstancies which are most contrary to its nature Like weighty Pendants once violently swayed beyond the perpendicular line and poyse they are a long time before they recover the point of fixation and consistency Such are popular heady and tumultuating Reformations usually carrying things at the first impetus as much beyond the medium or centre of true Religion as they were formerly either really or imaginarily deviated Plebeian Constitutions are as subject to be Paralitick as Apoplectick to be ever trembling and troubling Religion in their jealous furies as to be otherwhile stupid and supine in their superstitious follyes Sir Kenelm Digby relates the story in his book of Bodies But once in motion and throughly scared as the youth of Leeds with Souldiers with those Panick terrors of superstition irreligion popery heresie Antichrist and the like they hardly keep or recover themselves to any bounds becomming sober men and good Christians Thence it is as in many other excesses and transports that some men seek to pull down all locall Churches because they may have been somtimes superstitiously abused Possibly at the same rate not one place of their Conventicle meetings should stand So they would have all Church-windows either broken to let in the cold and weather or quite stopped up so as the light should be wholly shut out Non usus rerum sed libido utentis in culpa est Aust doct Christi because the Glasse was somtime painted Such immoderation is just as if Country-men should not esteem or use their fertile Meadews because they are somtime squallid with inundations or as if they would suffer none to sing again because some have sung out of tune and break all Instruments of Musick because they may be set to wanton ayres Of Musick and dittyes Whereas no doubt in this as in other excellencies to which the ingenuous industry of Christians as men may attain for singing and use of Musick either Orall or Organicall in Consort or Solitary which the sad severity and moroser humor of some men would utterly banish from all devout and pious uses as if all Musick and Musicall instruments had been prophaned ever since the Dedication of Nabuchadnezars golden Image even in this I say of Musick or melody Dan. 3.7 the great Creator may be glorified both in privat and publick either by the skilfull or the attentive Christians who have with David harmonious souls joyned to devout and gracious hearts which like a good stomack digests all in Natures and Arts excellency to Piety Like a modest Matron making a vertuous use of those ornaments and jewels which either vice or vanity are prone to usurp and abuse It is true the most blessed God whose transcendent perfections of wisdome power justice mercy love c. as so many strings of infinite extension and accord make up that Holy harmony which is his own eternall delectation as also the ravissant happiness of the blessed Angels and souls of just men made perfect This God I say is not immediatly and for it self delighted with any singing or melody of sense any more than with other expressions of a reasonable soul in Eloquence Praying or Preaching yet since the use of Harmonious sounds is a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. which the Creator hath given to Man above all Creatures and wherewith Man may be so pleased and exercised in the use of it as thereby to be better disposed and more affected even to serve the Creator either in more spirituall holy humble calm affections or in more flaming Devotions and sweet Meditations which are the usuall effects of good and grave Musick on sober and devout souls who though they do not dwell and stay on this ladder of sensible melody yet they may be still ascending and descending by the sâ—aves of it in fervency charity and humility to God others and themselves I conceive no true Religion but such as is flatted with vulgar fears can forbid Christians Vid. Basil in Hom. 24. de leg gent. lib. 1 Cor. 10.31 Col. 3.16 to make the best which is a religious use even of Musick referring it as all honest and comly things to the highest end Gods glory And this not only in reading or hearing such Psalms and Hymns and spirituall songs in which the divine truth of the matter affects the enlighened judgement and the quieted conscience with the neerest conformity to the holy minds and spirits of those sacred Writers who have left us the matter so endited though we have lost the antient tunes of their holy Psalmodies but also in that audible singing and melodious delectation which is sensible in good Musick and which hath a secret sweet and heavenly vertue to allay the passions of the soul A corporalibus ad spirituales à mutabilibus â—numeris perpenitur ad immutabiles Aust l. 6. de Musica and to raise up our spirits to Angelicall exaltations by which we may more glorifie and praise God which is a part of our worship of him And wherein the Spirit of God in David and other holy men of the antient Church hath set us allowable commendable and imitable examples Wherein the immusicall rusticity of some men of more ferine spirits which no Harp can calm or cause to depart from them as Sauls did must not prejudice the use and liberty of those Christians who are of more sweet and harmonious tempers even in this particular gift and excellency of Musick than which nothing hath a more sensible and nothing a less sensuall delectation So that if there be not Musick in Heaven sure there is a kind of heaven in Musick yet even in this so sweet and harmless a thing we see that the immoderation and violence of Christians which hath in it a vein of the old Picts and Sythian barbarity is an enemy even to Humanity as well as to Divinity while it seeks to deprive men and Christians of one of the divinest Ornaments most harmless contentments and indulgences which in this world they can enjoy I the rather insist in this most innocent particular of singing and Musick because no instance can shew more those rude and unreasonable transports to which men are subject in what they call religious Reformations If they do not carry all things with very wise hearts and wary hands that so the leaven of
unnecessary rigors and severities may not make the Mass or lump of religion more sowr and heavy than God in his Word hath required who cannot be an enemy to the right and sanctified use of melody or Musick Psal 33.2 2 Cor. 9.7 since he commands singing to his praises and loves a cheerfull temper in his service Certainly Musick is of all sensible humane beauty the most harmless and divine Nor did I ever see any reason why it should be thought to deform us Christians or be wholly excluded from making a part in the beauty of holiness No time or abuse doth prejudice Gods or the Churches rights Quamvis ritus ordinationis in Eccles pontificia multis superstitionibus inutilibus ceremoniis fit vitiatus ex eo tamen ipsius ordinationis essentiae nihil decedit Distinguenda ordinantis infirmitas ab ordinatione quae sit totius Ecclesiae nomine distinguendum divinum ab humano essentiale ab accidentali pium Christianum ab Antichristiano sermentum a doctrina Pharisaeorum Gerard. de Minist pag. 147. Moderatia non tam virtus quam doctrix imperatrix omnium virtutum Auriga ordinâ—trix affectuum Ber. Cant. Tolle hanc virtus vitium erit Nec abligurienda sunt mala cum bonis nec eructanda bona cum malis Vetul Pravi effectus falsi sunt rerum â—stimatores All wise and excellent Christians know this for certain That mans usurpation is no prejudice to Gods dominion nor do humane traditions vacate divine Commands nor Antichrists superstitions cancell Christs Institutions Vain superstructures of mans addition neither demolish nor rase Gods foundations men do not quit their rights to estates for anothers unjust in trusion The heady invasions of one or few or many upon the Churches rights and liberties are no cause to make Christians remove the antient Land-marks and boundaries of true Ministry due order and prudent government which we find fixed by Christ continued by the Apostles and observed by the Churches obedience in all ages although not without tinctures and blemishes of humane Infirmities They are sad Physicians and of no valew who know not how to let their Patients blood unless they stab them to the heart Such are those unhappy leeches who in stead of eating off with fit Corosives the dead flesh of any part do lop off whole arms and legs Some men are too heavy for themselves and while they aim to go down the Hill of reformation they suddenly conceive such an impetuous motion as cannot stop it self till it hath carried all before it and at length dasheth it self in pieces Much more folly it is quite to abolish the use of holy things than to tollerate some abuses with it True reforming is not a starting quite out of the way as shy and skittish horses are wont to do when they boggle at what scares them more than it can hurt them with danger to themselves and their riders too not a flying to new modes and exotick fashions of religion and Churches and Ministers but it is a sober and stayd restauration of those antient and venerable forms which pious Antiquity in the Church of Christ and the antient of dayes in his more sure Word hath expressed to us 'T is easie to pare off what one great Antichrist or the many less have added and to supply what they have by force or fraud detracted from that only complete figure of Extern professional religion which Christ and his Apostles by him so have fashioned and delivered which is never well handled no not by Reformers unless Christians have honest hearts good heads clear eyes and pure hands when all these meet in any undertakers to reform the Church I shall then hope they will seriously sincerely and successfully do Christs and the Churches work as generally men are prone and intent to do their own This then I may conclude against all precipitant and blind zeal which by popular arts seeks to bring an odium on all Ministers and the Ministry of this Church meerly by using the Name of the Pope without giving any account to reason or religion of their Calumny That there is no cause in reason or religion for any Christians to cast off the Ministry of England as it stands Reformed and so restored to its primitive Power and Authority because of any Succession from relation to or communion with the Order and Clergy of the Roman Church and Bishop no more cause I say than for these Anti-ministeriall Cavillers to pull out their eyes because Papists do see with theirs or to destroy themselves because naturally descended from such parents as were in subjection to the Bishop of Rome and in communion with that Church we may as well refuse all leagues and treaties of humanity in common with Papists as all Christianity and all Christianity as all antient lawfull Ministry an holy Succession may descend and Gods elect be derived from such as were true men how ever vitious CAVIL Or CALUMNY V. Against Ministers as Ordeined by Bishops in England I Have done with the first part of this Cavill or Calumny which seeks to bandy the Ministry of the Church of England against the Papall and Romish wall that they may make it either rebound to a popular and Independent side or else fall into the hazard of having no true Christian Ministry at all from both which I shall in like fort endevour to rescue this our holy Function and Succession A second stroak therefore which I am to take is made with great Artifice and popular cunning against the Ministry of this Church as it was derived and continued by the hands of Bishops who were as Presidents or chief Fathers in the work of Ordination among their Brethren and Sons the Presbyters or Ministers within their severall Diocesses These Prelates or Bishops the Objectors protest highly against as being not Plants of Christs planting whose Authority being lately pulled up by power so that they seem to have no more place or influence in this Church or Nation the Presbyterie also and whole order of the former Ministry they say must necessarily also fail and wither which were but branches and slips derived from the stem or root of Episcopall Ordination Thus we see in a few years the Anti-ministeriall fury is cudgelling even Presbyters themselves with that staff which some of them put into vulgar hands purposely to beat their Fathers the grave and antient Bishops and utterly to banish that Venerable and Catholick Order or Eminent Authority of Episcopacy out of the Church what the Dove-like innocency of those fierce and rigid Ministers hearts might be as to their godly intentions I know not but I am sure they wanted that wisdome of the Serpent which seeks above all to preserve its head whence life health motion and orderly direction descending to other parts do easily repair and heal what ever lesser hurt or bruise may befall them It must needs be confessed that as the Events have been very
Christians judgement or conscience in the things of Christ and true Religion which must never be either refused or accepted according as they may be ushered in or crowded out by Civil Authority Christ doth not steer his Church by that Compass Things the more divine and excellent the more probable to be rejected by men of this world At the same rate of worldly frowns and disfavours Christians long ere this time should have had nothing left them of Scriptures Sacraments sound doctrine or holy Ministrations All had been turned into Heathenish barbarity Hereticall errors or Schismatical confusions if conscience to God and love to Christ and his Church had not preserved by the constancy and patience of Christian Bishops and Ministers those holy things which the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—qâ—it Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. wanton and vain world was never well pleased withall and often persecuted seeking to destroy both root and branch of Christianity Weare to regard not what is done by the few or the many the great or the small but what in right reason and due order after the precepts and patterns of true Religion ought to be done in the Church As for the Government of Bishops Episcopal power not Antichristian so far as it referred to the chief power and office of Ordeining Ministers in a right succession for due supplies to this Church of England Truly I am so far from condemning that Episcopall authority and practise as unlawfull and Antichristian after the rate of popular clamor ignorance passion and prejudice That contrarily very learned wise and godly men have taught me to think and declare That as the faults and presumptions of any Bishops through any pride ambition and tyranny or other personall immoralities are very Antichristian because most Diametrally contrary to the Precept and patern of our holy and humble Saviour Jesus Christ whose place Bishops have alwayes as chief Pastors and Fathers among the Presbyters since the Apostles times eminently supplyed in the extern order and Polity of the Church So that above all men they ought to be most exactly conform to the holy rule and example of Jesus Christ Episcipale â—ffiâ—â— a maximè oâ—nanâ— nobilitant gravitas moâ—um inâ—turitas Consiliorum actuum honest as Bern. Ep. 28. Câ—in honoâ—is p aeâ—ogativa etiam congrue â—â—â—iâ—a requirimus Amb. de dig Sa. Ne sit honor sublimis vita deformis Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 19. Cogito me jam Episcopum principi pastoâ—um de commissi ovibus rationem redditurum Non Ecclesiasticis honoribus tempora ventosa transigeâ—e debere Aust Ep. 203. both in doctrine and manners So withall they have taught me to esteem the Antient and Catholick government of godly Bishops as moderators and Presidents among the Presbyters in any Diocess or Precincts in its just measure and constitution for power Paternall duty exercised such as was in the persecuting purest and Primitive times to be as much if not more Christian than any other form and fashion of government can be yea far beyond any that hath not the charity to endure Catholick primitive and right Episcopacy which truly I think to be most agreeable to right reason and those principles of due order and polity among men also no less suitable to the Scripture wisdome both in its rules and paterns to which was conform the Catholick and Primitive way of all Christian Churches throughout all ages and in all places of the world Blondel Apol. pag. 177. 179. Et in praefatio ne Absit à me ut siniâ—trum de piâ—ssiâ—ae illius antiquiâ—atis consilio consensu quae Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum in Ecclesiam invexit mentâ— quippiam suspicer So Ego Episcopos quodam modo Apostolorum locum in Ecclesia tenere largior non munere divinitus instituto sed lâ—beâ—è ab Ecclesia collata illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blondel test Jeron pag. 306. Which things very learned men and friends to Presbytery joyned with Episcopacy have confessed both lately as Salmatius Bochartus and Blondellus and also formerly as Calvin Beza Moulin with many others so far was ever any learned and unpassionate man from thinking Episcopacy unlawfull in the Church Indeed after all the hot Canvasings and bloody contentions which have wearied and almost quite wasted the Estates spirits and lives of many learned men in this Church of England as to the point of true Epiâ—copacy I freely profess that I cannot yet see but that that antient and universall form of government in due conjunction with Presbytery and with due regard to the faithfull people is as much beyond all other new invented fashions as the Suns light glory and influence is beyond that of the mutable and many-faced Moon or any other Junctos of Stars and Planets however cast into strange figurations or new Schemes and Conjunctions by the various fancies of some Diviners and Astrologers D. Bâ—chartus Eâ—ist ad D. Moâ—leium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat â—â—â—n in Epist Which free owning of my judgement in this point may serve to blot out that Character etiam ipse Presbyterianus added to my name by the learned Pen of Bochartus For although I own with all honour and love orderly Presbytery and humble Presbyters in the sense of the Scriptures and in the use of all pious Antiquity for sacred and divine in their office and function as the lesser Episcopacy or inspectors over lesser flocks in the Church yet not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in Ep. 62. Eccles Neocaes The holy consistory of Presbyters desires their chief or President to be among them as abhorring and extirpating all order and presidency of Bishops among them as if it were Antichristian wicked and intollerable Nor do I think that an headless or many headed Presbytery ought to be set up in the Church as of necessity and divine right in this sense that learned writer himself is no Presbyterian nor ever had cause to judge me to be of that mind I confess after the example of the best times 2. Reasons for Episcopacy rather than other Government and judgement of the most learned in all Churches I alwayes wished such moderation on all sides that a Primitive Episcopacy which imported the Authority of one grave and worthy person chosen by the consent and assisted by the presence counsell and suffrages of many Presbyters might have been restored or preserved in this Church and this not out of any factious design but for these weighty reasons Ignat. ad Antiochenos Bids the Presbyterâ— feed the flock till God shews who shall be their Bishop or Ruler He salutes Onesimus the Bishop of Ephesus Ep. ad Ephes cited by Euseb l. 3. c. 35. Hist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Chil. which prevail with me 1. For the Reverence due from posterity Ab Apostolis in Episcopatum constituti Apostolici seminis
traduces Episcopi Tert. de Praes c. 32. anno 300. Cornelius Bishop of Rome sayes the Church committed to his charge had 46 Preâ—byters and â—ught to have but one Bishop Euseb hist l. 6. c. 22. Vidimus nos Policarpum in prima nostra aetate qui ab Apostolis non solum edoctus sed ab Apostolis in Asia in ea quae est Smyrnis Ecclesis institutus est Episcopus Irenaeus l. 3. c. 3. So in many places he testifies Lib. 4. ca. 43. 45. Omnes haeretici posteriores sunt Episcopis quibus Apostoli tradiderunt Ecclesias l. 5. c. 20. Cyprian Ep. 67. Adulteram Cathedram collocare aut alium Episcopum facire contra Apostolicae institutionis â—â—tatem necfas est nec licet The Generall Council of Chalcedon reckons 27. Bishops in Ephesus from Timothy Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con Cholced Diotrephes a factious Presbyter is branded by Saint John for not enduring the preheminence of that Apostle 3 Joh. 9. Quod universalis tenuit Eccleâ—â— nec Conciliis institutum sed semper retentum est non nisi Autoritate Apostolica traditum Rectissimè crediâ—â—r Aust de Baptis l. 4. c. 24. None among the Antients was against the Order and Presidency of Bishops but Aerius who was wholly an Arian and upon envy and hatred against Euâ—athius who was preferred before him in the Episcopall place which he sought he urged Parity against Prelacy contrary to the good order and peace of the Chu ch See St. Austin Haeres c. 59. Epist hae 69 to the Venerable piety and wisdome of all Antiquity which alwayes had President Bishops in all setled and compleated Churches together with the Colleges or Fraternities of Presbyters yea 't is very likely that before there were many Presbyters in one City so as to make up a Presbytery the Bishop and Deacons were all that officiated among those few Christians which the Apostles left in that City who afterward increasing to many Congregations had so many Presbyters Ordeined placed and governed by the Eminency of his vertue and authority who was Bishop there or Pastor before them as in time so some in speciall Authority and Office by Apostolicall appointment And certainly in things that are not so clearly and punctually set down in express commands of Scripture a sober and modest regard ought to be had in matters of externall polity and Church society to the patern of Primitive times Agnitio vera est Apâ—stolâ—rum dâ—ctâ—ina â—t antiquiâ—s Ecclesiae status in uâ—iverso mundo secundum successiones Episcoporum quibus illi eam quae in unoquâ—que loco est Ecclesiâ—m tradiderunt Iren. l. 4. c. 63. Cyprâ—an l 4. â— p. 9. Omnes praeposiâ—i Apostolis vicaria ordinatione succedunt Edant origines Ecclesia um suarum evelvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris habuerit autorem antecessorem Tertul. de prae ad Hae. c. 32. So contra Marcion l. 4. Ordo Episcoporum ad originem recensus in Johannem stabit autorem Con. Nic. calls the precedency of the Bishop of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An antient custom and tradition Can. 7. It is not to be beleived that in Tertul. times any mistake in the Church could be Catholick living 200. after Christ When he tels us Cathed ae Apostol rum adhuc suis locis praesidentur apud quas ipsae authentica eorum liâ—eâ—ae recitantur ibid. c. 34. Epiphan Haer. 75. Sayes its next to Haeresy to abâ—ogate the holy order instituted by the Apostles and used by all the Churches it brings â—n Schism scandalls and conâ—usions Toto oâ—be decretum Jero à Marco Evangelista Presbyteri unum ex se electum in excisâ—â—ri gâ—adu collocatum Episcopum nominabant Id. Ep. ad Evag. Theod. in 1 Tim. 3. Eosdem olim vocabâ—nt Presâ—â—teros et Episcopos eos autem qui nunc vocantur Episcopi nominabant Apostolos ut Epaphrum Titum Timotheum prâ—cedente autem tempore Apostolatus nomen reliquerunt iis qui proprie erant Apostoli Dâ—mâ—n Episcopatus vero nomen imposuerunt iis qui olim asâ—labantur Apostoli Ecclesia non potest esse sâ—nâ— Episcopis nec esse possunt Ministri nec fideles Bellar. de Eccles which could not follow so soon and so universaâ—ly any way but from Apostolicall precept or direction from which the Catholick Church could not suddainly erre in all places being so far in those times from any passion or temptation either of covetousness or ambition which had then no fewell from the savour of Princes and as little sparks of ambition in the hearts of those holy men who were in all the great and Mother Churches both ever owned and reverenced in antiquity as Bishops in a priority of place and presidency of authority both by the humble Presbyters and all the rest of the faithfull people It is not among the things comely or praise worthy Phil. 4.8 Either in charity modesty humility or equity for us in after and worse times to cast upon all those holy Primitive Christians and famous Churches either the suspition of a generall Apostacy by a wilfull neglect or universally falling away from that Apostolicall way or a running cross to it Neither may we think that all Churches did lightly and imprudently abuse that occasionall liberty which might be left them in prudence whereby further to establish what might seem the best for order and peace as to the matter of Government wherein if the Churches were free to choose it is strange they all agreed in this one way of Episcopall Government All over the Christian world till these later times It becomes us rather to be jealous of our own weak and wanton passions and to return rather from our later transports popular wandrings to the neerest conformities with those first and best times who universally had Bishops either because they were so divinely commanded or in holy wisdom they chose that way as best so far as there was left a Christian liberty of prudence to those who were by the Apostles set as Pastors and Rulers over the severall Churches and however the name at first was common to all Church Ministers Apostles and Presbyters to be called Bishops yet afterward when the Apostles were deceased their successors in the eminency of place among the Presbyters were called peculiarly Bishops Secondly So the Augustane CoÌ„fession So Luther oft Camerarius in vitaâ— Philippi Maximè optandum est t EpiscoporuÌ„ magna sit autoritas Melancton Epist 〈◊〉 Lutherum ad Bellaium Ep. Par. Bucer de animarum cura A temporibus ApostoloruÌ„ Episcopus à Presbyteris electus iisque impositus quemadmodum Jacobus Hierosolymitanus Et de disciplina clericali Episcopalem potestatem restituendam optat Calvin Inst l. 4. c. 4. S. 2. Calvin Epist ad Sadoletum Instit l. 14. c. 4. S. 2. Calv. de neces ref Ecc. Nullo
non Anathemate dignos fatear si qui erunt qui non reverentur summâ—que obedientia observâ—nt Hierarchiam in qua sic emineant Episcopi ut Christo subesse non recusent ab illo tanquam unico capite pendeant ad ipsum referantur ejus veritate colligati fraternam chariâ—atem colant Beza in Apoca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oportuit imprimis de his rebus admoneri ac per eum cateros collegas totamque adeo Ecclesiam Pet. Mar. loc com Zanchius Hoc minime improbari posse judicamus ut unus inter multos Presbyteros praesit Epis conf c. 5. th 10. Vedelius notis in Igna. Ex actis Epistolis Apostolicis atque ex Eccl. histoâ—icis colligitur ipsos Apostolos eorum successores hunc ritum observasse ut unus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Presbyterii Ministros legitimè ab Ecclesia electos per manuum impositionem preces publicas ordinareâ— Gerard. de min. p. 372. Grotius inter propriè dictas Aposto traditiones esse â—sserit Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vot propace Peter du Moulin Epist ad Episc Winto Deodate in his Epistle to the late Assembly Pâ—imis beatis illis temporibus politeia Ecclesia admirabili Aristocratia mixta Epis Presbyt plebi sua jura tribuit Alsted de min. So Gerardus pag. 232. Retinendum Episcopalem ordinem asserit Propter 8. rationes 1. Varia dona dat Deus 2. Exempla Apostolica Primitivae Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae 4 Naturae congruus est ordo rationi in omni caetu 5. Alit concordiam 6. repâ—imit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogantiam 7. Nulli gravis ubi sit electione per suffragia Presbyterorum peragit officium 8. Tollit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schisma seditiones For the avoyding of Scandall giving to so many Christian Churches remayning in all the world who for the far major part are still governed by Bishops in some respect distinct from and eminent above the Presbyters It is not the work of Christian prudence or charity to widen differences between us and other Churches Greek Eastern African or Western yea we owe this Charity to the Romanists and to our selves rather who seem to have gained this great advantage against us by the offence given them in utter abolishing the Antient and Catholick order and succession of Episcopacy that they will less now esteem us Christians or to be in any true Church since they will not allow us any right and compleat Ordination of Ministers and so no Sacraments and no Christianity as to extern profession and administration without Bishops yea the best reformed Churches must needs be offended who approve such a Presidency of Bishops among Presbyters where it is continued with the doctrinall Reformation many enjoy Bishops stil as we did No learned and godly men ever thought it cause enough to separate from any Church because it had Bishops Such as have them not in a constant Presidency yet count this no part of their Reformation but rather deplore it as a defect involuntary pleading the Law of necessity or some grand inconveniencies and difficulty to excuse thereby their inconformity so far to other Churches and to all Antiquity yea the most learned and wise among their Presbyterians abroad oft wish they had the honour and happiness of reformed and reforming Bishops Nor ever did heretofore the most learned and godly people in England Ministers or others any more than the Princes Nobility and Gentry generally desire the abolition of right Episcopacy however now at last they had not either opportunity to plead for it or such power and influence as to preserve it against those inundations which God hath been pleased to suffer to overflow in this Church But rocks are not presently removed when over-flown what is of God will stand and out-live the deluge Corepiscopi forbidden to ordain without the Bishops licence by the Council of Ancyra which was before the 1. Nicaene So Concil Nicaenum owns and confirms the antient custom So Concil Arelat c. 19. So Concil Laod c. 56. Presbyteri sine conscientia Episcoporum nihil faciant Blondel Test Hier. p. 255. So Jerom excepta orditatione quid facit Episcopus quod Presbyter non facit Ad Evag. Inschismatis remedium factum est quod postea unus electus est qui caeteris praepontretur ne unusquisque adse trahens Christi Ecclesiam rumperet Jeron ad Evag. Quod Alexandria post Marcum Evangelâ—stam factum est à Presbyteris quomodo exercitus imperatorem faceret Cyprian Ep. 55. Non aliunde haereses abortae aut nata schismata quam inde quod sacerdoti Dei non obtemperatur Thirdly I prefer a Primitive Episcopacy as the best way of union and happy satisfaction to all learned wise and good men especially in that so shaken and disputed a point of Ordination for the right succession and conferring of power Ministeriall which the most learned and sober Presbyterians confess not to be weakned by Episcopall Presidency And very many no less considerable men for number learning and piety as Da. Blondell among others do think the right Ordination of Ministers to be much more strengthened adorned and compleated where it passeth through the hands of the Episcopall power and order if for no other reason yet for this that it was the Apostolicall Primitive and universall way used in the Church and by which the Authority and Office of the Ministry hath ever been together with Christianity derived to us from the Apostles times It s evident that the sudden and violent receding of many men from their former judgement and practise in this point hath occasioned many great scandals scruples and schisms troubles and confusions in matters both of Church and State giving great advantages to all that list to cavil at question and despise the Ordination and Ministry of even those Presbyters yea their very Christianity as to the outward form order and profession who so easily renounced and eagerly cast quite away that order and power as unlawfull and un-Christian Triumphati magis quam victi sunt Tac. de Germ. Nehem. 11.14 22. Sciamus traditiones Apostolicas sumptas de veteri Testamento Quod Aron filii ejus atque Levita fuerint in templo hoc sibi Episcopi Presbyteri diaconis vendicent in Ecclesia Jeron ad Eva. et ad Nepotianum So St. Cyprian l. 3. Ep. 9. ad Rogationum Fourthly A right Episcopacy seems yet never to have had so free full and fair an hearing as is requisite in so great a matter so as to have been evicted to be against the Scriptures as some pretended 1. When as 't is most evident in most learned and godly mens judgements antient and modern that it hath the neerest resemblance to that
Christ Which Timothy in his infirm person could not do but in his care to transmit the holy patern to posterity and to his successors he might as he was enjoyned be said to do For what is once well done in a regular publike way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Perenâ—â—s est aeterna praeclari exemplaris virtus Jeron Quadratus Atheniensis Eccl. Episcopus Apostolorum Discipulus Jeron Ep. ad Mag. St. Jerom tels us that St. John wrote his Gospell at the intreaty of the Bishopâ— of Asia Catal. Script Eccl. c. 9. Rev. 2. Angels i. e. Apostoli nuntii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bibl. è Diod. Sic. l. 40. Austin Sub Angeli nomine Laudatur praepositus Ecclesiae So Beza Annot. The chief teacher in the Synagogue was called the Angell of the Congregation Anisw in Deut. 31.11 So Malachi 2.7 The Priests lips shall preserve knowledge for he is the Angel or Messenger of the Lord of Hosts is ever after done as to the permanency of that vertue which is in a good and great example What other Churches did observe after the Apostles times Ordo Episcoporum ad originem recensus in Johannem stabit autorém Tertul. l. 4. c. 5. ad Marcio So Clem. Alex. testifies that S. John made Bishops in Asia Ignatius Epist ad Ephâ—s but twelve years after the Revelation written Dionysius Polycarpus Placed by St. John for the Bishop of â— Smyrna Iren. l. 3. c. 3. Before the Revelation So the Epistle of the Smyrnenses justify of him calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. Hist 116. Anno 1450. Fratres Bohemi lib. de fide moribus eorum as to the manner of their Government when they grew numerous and spread to many Congregations and Presbyteries we may easily be resolved both by the testimony and practise of all Antiquity Fathers Councils Historians who have registred the uninterrupted succession of Bishops from the Apostles both in the seven Asiatick Churches mentioned in the Revelation whose * Angels were generally taken for their Presidents or Bishops and some of Apostles then living when as Archippus Evodius and Onesimus and Polycrates were Bishops c. What after times observed is evident to this day among all Christians even those of the Eastern and Abyssine Church have still their Bishops so the Greek and Muscovitish Churches so the furthest Asians which are thought to have been first converted by St. Thomas who furthest from believing did the penance of travelling furthest to Preach the Gospell in India And I observe the Fratres Bohemi in their persecuted state and poverty for a long time still retained a very happy and comly order of Episcopall Government Truly I never found so much light of Scripture patern and precept enjoyning any one or more Presbyters to do all those works of power and jurisdiction Nor ever did they without the presence of an Apostle or some Apostolicall successor and Bishop regularly ordein excommunicate silence c. so far as I can yet learn There are but two texts that mention the Presbytery and but one which can be pretended for ruling Lay-Elders which yet these are not preceptive or institutive but meerly narrative and touching without expressing any joynt power Office or Authority of Presbyters with any President or Bishop much less without them and against them Yea I read in St. Judes Epistles v. 8. foul marks put upon those in the Church that despise dominions and speak evill of dignities Against whose proud and seditious practises a woe is denounced Vers 11. as against men cruell like Cain covetous like Balaam ambitious as Korah factious disturbers of that order which God hath set in his Church as well as in civill societies after the mutinous example of Korah and his company Numb 16.3 who rose against both Moses and Aaron parallel to whose evill manners and disorderly practises 2 Pet. 2.10 these men had not been against whom St. Jude here and St. Peter in his second Epistle so sharply inveighs as presumptuous self-willed despisers of dignities c. unless there had been some eminencies in the Church Christian as well as was among the Jews which these men were most bold to oppose and contemn As for the civill powers Rom. 13. 1 Pet. 2.13 that then were in the world humble Christians made conscience as God commanded them to submit to them in all honest things And those hypocrites were no doubt too wary to adventure any thing against them whose power was terrible by the sword But the Orders Governments Dignities and Dominions in the Church were exposed by their weakness to the scorn and affronts of any such proud and tumultuating Spirits which covered themselves under the veil of Christian Religion yea and pretensions of the Spirit too Jâ—d 19. the better to set off their Schisms and separatings from that authority power and order which God had by the Apostles setled in the Church even in those times 5 If there were not thus much of Scripture patern and precept pleading fairly for a right Episcopacy yet since there is nothing against it in Scripture or Reason in Religion or morals yea and so much for it in common reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de leg Nihil sit in rep sine ordinis regiminis custodia So Lycurgus o dered ut nullus in repub ordo sine proprio esset Magisterio true polity and almost necessitie in Church societies no less than in either families Cities armies or any fraternities and Corporations of men No doubt the Lord of his Church hath not deprived or denyed that liberty and benefit of good order and rationall Government to his Church which in all civill societies may lawfully be used according to wisdom and discretion Truly we may as well think it unlawfull for one Minister to excell another or many others in age parts learning prudence gravity and gubernative faculties which if they may lawfully he had and are found in some by the especiall gift of God to so great differences from and excellencies above others what Reason or Religion can forbid them to be accordingly used and publikely employed in answerable differences of place and power for the Churches good only Christ â—equires humility in priority Ministry in their majority and service in their superiority proportioned to their gifts and endowments which God never gave in vain Nor doth there ever want indeed a plebs and vulgarity among many Presbyters thought honest and able men some of whom are still young and prone to be passionate imprudent factious and schismaticall whose folly is not yet decocted nor youthfull heats abated c. For the good ordering of whom beyond a contemptible and heady parity a right Episcopall presidency may be as usefull lawfull and necessary as a little Wine was for Timothy in regard of his frequent infirmities 1 Tim. 5.23 which St. Jerom every where owns as the ground of the
first constitution of Bishops after the Apostles Nor can such a paternall presidency be injurious to others If rightly ordered Epist ad Evagrium adversus Luciferianos Ecclâ—siae salus in summi sacerdotis i. e. Episcopi dignitate pendet cui si non eximia quadam ab omnibus eminens datur potestas tot in Ecclestis efficientur schismata quae sacerdotes Propter Ecclesiae honorem quo salvo salva pax est Tertul. de Bapt. Presbyteri diaconi jus habent Baptisandi non tamen sine Episcopi autoritate c. Jeron Aliqui de Presbyteris nec Evangelii nec loci sui memores neque futurum Dei judicium neque nunc sibi prapositum Episcopum cogitantes quod nunquam omnino sub antecessoribus factum est cum contumelia contemptu prapositi sui totum sibi vendicant quorum immoderata abrupta praesumptio temeritate sua honorem martyrum confessorum pudorem universae plebis tranquillitatem turbare conatur Thus Cyprian complains in his time who was one of the meekest and humblest Bishops that ever were of the Arrogancy of Presbyters acting without their Bishop Cyp. Ep. 67. Mutua at faeda sibi praestat errorum patrocinia errantium multitudo Cecil in M. F. Desipit qui ad vulgi normam sapit Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 24. contra Arianos qui suis numeris gaudebant in the due choosing and preferring of a worthy and tryed person who cannot be said to be imperious or to exercise any forbidden dominion over those by whose suffrages and consent he is worthily placed in that power and place for the good of them all which priority and eminency ought to be kept within those bounds of Christian authoriry which may consist with Charity and Humility And after all this we see by wofull experience that the want of that right Episcopall Government hath occasioned so many and great mischiefs in this and other Churches as do sufficiently shew the use and worth of it which was alwaies the greatest conservator of the Churches peace and purity in the best and Primitive times If any Object the vulgar prejudices and disaffections in many mens minds 3. Answer to vulgar unsatisfactions against Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instar navis tempestatibus â—actatae est Episcopi anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Act. Ap. hom 3. Ethi against any thing that is called Prelacy or like to Episcopacy I answer 1. The best observation to be made as from the vote and sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most men is this what they most dislike and oppose is most by wise men to be desired and approved It s no rule for good men to walk by in matters of Religion above all 2. I believe the generality of sober Christians in this Nation do so much see the misery of change and the want of right Church Government that they are both the most and best of them rather desirous of a restored and regulated Episcopacy than any other way which hath been tryed in vain 3. Neither headless Presbytery nor scattered Independency are without many great dislikes already in the minds of many good Christians who finding these remedies worse than the disease are prejudiced against them both 1. For their novelty being unheard of in the Christian world for 1500. years Nobis nihil ex nostro arbitrio inducere licet fed nec eligere quod aliquis ex suo arbitrio induxâ—â—iâ— Apostolâ—s domini habemus autores qui nec ipsi quidquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo disciplinam fideliter rationibus administrarunt Tertul. de Praes ad Haer. Livi Dec. 1. l. 1 Hieron in Epist ad Titum and the last of not above ten years standing in England both brought in but abruptly as rising from private mens interests passions and policies with which Episcopall Government did not well agree Neither of them ever having had either the vote of any generall councill or the practise of any considerable part of the Catholick Church 2. Suspected they are by many for their prevaling upon this Church by a kind of force against the consent of the supreme Magistrate and this in broken and bleeding times Planted not by Preaching and patience but by the Sword and watered with civill blood Each driving their Chariot as Tullia the wise of Tarquinus Superbus did over their Fathers As if they brought in Armatum Evangelium Christian Religion in compleat armor and Christ marching like Alexander Hannibal or Caesar when as Episcopacy was toto orbe decretum with wisdom charity and peace by consent of all Churches in all the world approved as St. Jerom tels us and established even in those times when persecution kept the Church most in purity and unity with self and when prayers and tears were the only arms used in the Church to set up any part of the Kingdom of Christ either in Doctrine or Discipline 3. Because neither of those new ways ever yet had such plenary and peaceable approbation after due debate from the publike reason prudence and piety of this nation comparable to what the Government by Bishops alwaies had in all Parliaments and Synods for many hundreds of years since we had any Princes or Parliaments Christian 4. Neither of them carry yet any promising face of more truth peace order and honour to the Christian reformed Reâ—igion to this Church or Nation nor yet of more morall strictness and holiness in mens lives nor of more grace in mens hearts nor of more love and union as to mens affections yet in no degree so much as Episcopacy did in the Primitive and best times yea and in these last times too since the Reformation for although it might have some sharp prickles with it yet it bare sweeter and fairer Râ—ses than these last have done or are like to do and with far less offense 5. The same or worse inconveniences which are by any objected against Episcopacy in its age and decays discover themselves in the very bud and infancy of these new ways As much pride ambition tyranny vanity incharitablenese more Prophaness Atheism Heresie Blasphemy Licentiousness far more faction bitterness vulgarity deformity and confusion besides the needless offence and scandall given to most Christian Churches in all the world who retain the government by Bishops being as antient as their being Christians and descended from the same origin the Apostles and Apostolicall men 6. Neither of the new modes ever produced either Precept or holy example or any divine direction for them in any degree so clearly and so fully as Episcopacy hath alwayes done Nor yet have they produced any promise from God that they shall be freed from those inconveniencies which were reall or odiously objected against Episcopacy and which may be incident in time to all things that
supplied to the Churches good order peace and honour If Reason and not Passion Religion and not Superstition Judgement and not Prejudice Calmness and not fierceness Learning and not Idiotism Gravity and not Giddiness Wisdome and not Vulgarity Prudence and not Precipitancy impartiall Antiquity and not interessed novelty may be the judge of true Episcopacy I think nothing further from a true Bishop Vid. Bern. ep 28. 152. 42. ad Ep. Senonum Aug. ep 203. in Ecclesiasticâ—â— honoribus tempora ventosa transigere c. Amb. de dig Sacerd. Cum honoris praerogativa etiam congrui merita requirimus c. than Idleness set off with pomp than Ignorance decked with solemnity than Pride blazoned with power than Covetousness guilded with Empire than Sordidness smothered with state than Vanity dressed up with great formalities Bishops should not be like blazing Comets in their Diocesse having more of distance terror and pernicious influence than of light or Celestiall vertue But rather as fixed Stars of the prime magnitude shining most usefully and remarkably in the Church during this night of Christs absence who is the only Sun for his light and Spouse for his love to the Church yet hath he appointed some proxies to woo for him and Messengers to convey love tokens from him among whom the holy Bishops of the Church were ever accounted as the chiefest Fathers next the Apostles when they were indeed such as evill men most feared good men most loved Schismaticks most envied and Hereticks most hated Right Episcopacy is so great an advantage to the Churches happiness and so unblamable in its due constitution and exercise that it is no small blemish to any godly mans judgement not to approve it and nothing as to imprudence is I think more blame-worthy than not to desire esteem love and honour it Since such Prelature is as lawfull as it is usefull and it is as usefull as either Reason or Religion polity or piety can propound in any thing of that nature which if not absolutely necessary yet certainly most convenient for the Church and commendable in the Church so far as it stands in a visible Pâ—lâ—â—y and society being no way either sinfull in it self or contrary to any positive Law of God any more than it is for Christians in civill governmenâ— to have Maiors in their Cities Colonels in their Armies Masters in their Colleges Wardens in their Fraternities Captains or Pilots in their Ships or Fathers in their Families Nor is indeed the venerable face of true Episcopacy so deformed by some mens late ridiculous dresses and disguises but that wise and learned men still see the many reverend and excellent lineaments of it not only of pious and prime antiquity but of beauty order symmetry In plebe nec veritas nec judicium inter saedam potentium adulationem praceps prostratorum odium inanibus studiis inconditis motibus omnia miscent Tacit. and benefit such as flow from both humane and divine wisdome if popular contempt and prejudices in some of the vulgar be any measure of things or any argument against any thing in Religion or in the Church of Christ it will serve as well to vilifie and nullifie all Presbytery and all Ministry as all Episcopacy Indeed neither of them can preserve their honor use and comliness if they exceed their proportions and either dash against or incroach upon each other contrary to those bounds and methods which primitive wisdom observed between power and counsell Order and Authority Community and Unity It is very probable that a few years experience of the want of good Bishops will so reconcile the minds of sober and impartiall Christians to them that few will be against them save only such who think the best security for some of their estates to be the utter exploding and perpetuall extirpation of Episcopacy A thing which one of the wisest of mortalls so much abhorred and for which he was able to give so good an account in Reason Piety and true Polity that it appears to have been not pertinacy and interest but judgement and conscience that so long sustained that unhappy Controversie which I have no mind to revive but only if possible to reconcile which is no hard matter where clear truths meet with moderate affections and peaceable inclinations For I find by the proportion of all Polity and Order that if Episcopall eminency be not the main weight and carriage of Ecclesiasticall government yet it is as the Axis or wheel which puts the whole frame of Church society and communion into a fit order and aptitude for motion especially in greater associations of Christians which make the most firm and best constituted Churches This being then the true figure of a learned grave godly and industrious Bishop there need not more be sayd to redeem Episcopacy from prejudices or to assert it against those triviall objections which are not with truth and judgement so much as with spight and partiality made against it Those light touches which are by some men produced from the antient Writers in the Church for the countenancing of the power of Presbyteries without any Bishop and President or for the Independency of power in Congregations are indeed but as the dust of the balance or drops of a full bucket compared to those full and weighty testimonies which they every where give for the use of Episcopacy unless men be allowed the confidence and liberty to bastardise the works of the Fathers as they list and by a new purgatorian Index tâ— antiquate all Records after 1500. years legitimation by the consent of all Churches as one lately hath endevoured to do D. Blondell a person indeed of great reading and learning but in this not of equall candor and impartiality who endevouring to find some foundation whereon to build his Presbyterie seeks to cast away as rubbidg and trash all the Epistolary writings of holy Ignatius Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who if he had wrote nothing yet the fame of his piety and sufferings made him sufficiently renowned in those Primitive times and after ages both for a Bishop and a Martyr his seat Episcopall being at Antioch and his grave at Rome But his writings being never so far questioned by Antiquity By Euseb Clem. Alex. Jerom. Phâ—tit bibl See the Lord Prim. of Arm. edition of Ignatius as to reject those Epistles which we urge in this point of Episcopacy for genuine and which are oft mentioned with honour and in part the very words which we now read so that it seems a passion and boldness too servile to the cause which that learned man undertook so to endevour at once to expunge those testimonies and remains of Ignatius which indeed are very weighty and many for the distinction of Bishops Presbyters and Deacons even in the first century after Christ which our learned and industrious Country-man Dr. Hammond hath lately as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a valiant
might rule and reign in Christs stead It is upon other accounts than this of being a Bishop or Prelate in a part of the Church that the Pope is by many charged with the odious character of Antichristian namely in reference to that ambition pride and usurpation which by fraud and force the Bishops of Rome have obtained and chalenge or exercise over all the world and specially over these Western Bishops and Churches in later times Greg. in Epist. 32. Mauritio 600. years after Christ namely since Gregory the greats dayes who was an humble devout and holy Bishop and had many pious martyrs his Predecessors as Popes or Fathers in that See of Rome who abhorred the name of Universall Bishops affirming they were Antichrist who ever arrogated that name of Universall Bishop Also for those gross abuses errors tyrannies superstitions and persecutions which many Popes have made in the Churches of Christ contrary to the word and example of Christ and the Canons of generall Councils From all which we had a Church and Ministry happily reformed even by the care and constancy of many holy and learned men who were Bishops and Martyrs in this Church of England As then we do not abhor to be men or Christians because the Pope is a man and professeth to be a Christian So neither may we dislike Bishops because the Pope is one nor Presbyters and Deacons because there be many of that title and office in the Church of Rome True Epispacy may consist without secular and civil advantages But in the last place if primitive Episcopacy and Apostolicall Bishops now poor and devested of all secular power and ornaments of honour and estate and in this conform to their Predecessors in primitive and persecuting times may not in reason of state with publick honour be restored and established in this Church of England yet it may be hoped that the Indulgence and liberty of times will give so much tolleration That those whose judgements and consciences bind them either to be so ordeined Ministers or to receive the comfort of divine Ministrations only from such as are in holy orders by the safe and antient way of Episcopall Ordination may have and enjoy that liberty without perturbing the publick peace which both Presbyterians and Independents doe enjoy in their new wayes For nothing will savour more of an imperious and impotent spirit whose faith and charity are slaves to secular advantages and interests than for those who have obtained liberty for their novelties to deny the like freedom to other mens Antiquity which hath the Ecclesiasticall practise and precedency of 1600. years besides the preponderancy of much reason Scripture and holy examples All which to force godly grave and learned men Ministers or people to renounce or to comply with other wayes against their judgements or else to deprive them of all holy orders employments and ministrations in the Church as Christians cannot but be a most crying and self-condemning sin in those men who lately approved that antient and Catholick way and after dissenting at first desired but a modâ—st tolleration Since then the Pope as a Bishop is not Antichristian as I have proved neither can it be affirmed with any sense or truth that either Episcopacy it self or Bishops Pastors and Governours in the Church are Antichristian It will easily appear to sober Christians how poor popular and passionate a calumny that is which some weak minds please themselves to object against the Ministry of the Church of England as if it were Antichristian because the Ministers received their Ordination and Induction both to the office and exercise of their Ministry by the hands and authority of Bishops with those Presbyters assistant who were present which was the Universall practise of all Churches antiently in Ordeining Presbyters and is at this day of most This false and odious reproach of Antichristian Ministry many Presbyters preposterously seek to wipe off from the face of their Ministry as they are Presbyters while yet with the same hand they make no scruple to besmear the faces of Bishops and Episcopacy Not considering that while they poorly gratifie the vulgar malice of some men against all Bishops they still sharpen their spitefull objections against themselves as Presbyters As then this solemn and holy Ordination of Ministers by Bishops herein England by prayer fasting and imposition of hands 7. Bishops in England ordeining Presbyters did but their duty according to law was Antient and Catholick no way against Reason or Scripture yea most conform to both in order to Gods glory and the Churches welfare which I have already demonstrated So I am sure in so doing Bishops did no more than what their place office and duty required of them here in England according to the Laws established both in Church and State which had the consent of the whole Church and Nation both Presbyters and people as well as Prince and Peers No wise man may blame that act Aequum est 〈◊〉 quâ—m feceris susserisve legem feras Reg. Jur. or exercise of government and authority in an other which he was invested with did enjoy and acted in by publick consent declared in the Laws wherein each mans particular will is comprehended nor may that be sayd to be a private fault which is done in obedience to a publick Law Bishops then duly ordeyning Ministers in the Church of England had the approbation of this Church and State no less than of all Antiquity and of all the Modern forein Churches even those that have not Bishops who yet ever commended and applauded that Venerable Order here in England As for Scripture which some pretend against Bishops and for other wayes I never read any place commanding any one or two or more Presbyters to ordein or govern in any Church without a Bishop Nor do I find any place forbidding a Bishop to ordein and rule among and with the Presbyters According to that appointment of Timothy and Titus which is of all most clear for investing both Ordination and Church jurisdiction at that time eminently though perhaps not solely in one man and if that Constitution in the Churches of Ephesus and Crete carry not a Precept or binding exemplariness with it to after-times which Antiquity judged and followed Universally yet sure it redeems true Episcopacy sufficiently and all good Bishops in their right and moderate government of the Church especially in this point of Ordeining Ministers from being any way Antichristian to which we may be sure the blessed Apostle Paul would never have given any such countenance or patern as that Jurisdiction and power given to Timothy and Titus must needs be Nor are indeed the reproaches of popish and Antichristian added by vulgar ignorance or envy to Episcopacy any other than devillish false and detestable Calumnies invented by wicked men to the reproach and blasphemy not only of so many holy and worthy Bishops in all ages and Churches as well as in England but
also of that holy Spirit of truth and Ministeriall power which Christ gave to the Apostles and they to their chief successors the Bishops by whose learned piety and industry such mighty works have been done in all ages and in all parts of the Church and in none more I think than in this Church of England chiefly since the Reformation of Religion whereto godly and learned Bishops contributed the greatest humane assistance by their preaching writing living and dying as became holy Martyrs Can. 6. Concil Nicaeni I am vehemently for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient and holy customs of the Catholick Church 8. Primitive Customs how far alterable in the Churches Polity Consuetudo major non est veritate aut tatione Cyp. Ep. 73. Valeat consuetudo ubi non praevalet Scriptura aut ratio Reg. Jur. Praesracti est ingenii contra omnem consuetudinem disputare morosi nimis pertinaciter adhaerere so far as they may be fitted to the state and stature of any Christian societies Not that I think all things of external Polity discipline and government by which Christians stand tyed in relations publique to one another were at first so at once prescribed or perfected by Christ or the B. Apostles as might not admit after addition variations or completions in any Church or Congregation Christian according to those dictates of reason and generall rules of Prudence which are left to the liberty of Churches by which so to preserve particular Churches as not to offend the generall rules of order and charity which bind them by conformity in the main to take care of the Catholick Communion We are not I think tyed so strictly to all the precise paterns of primitive and Apostolicall practise which might well vary in the severall states conditions and dimensions of the Church I read no command for Presbyters to choose a Bishop or President among them and in so not doing they are defective not as to the Precepts of Scripture 1 Cor. 11.16 If any man lâ—st to be contentious we have no such Custom nor the Churches of Christ In his rebus de quibus nihil certi statuit Scriptura mos populi dei vel instituta majorum pro lege tenenda sunt Aug. Ep. 89. ad Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 37. but to the rules of right reason and the imitation of usefull example in primitive times Nor do I find any Precept to one or more Presbyters to ordein others after them who yet ought to take care both of their own being rightly Ordeined and of after succession according to that patern Analogy and proportion of holy order and government which was at first wisely observed by the Apostles and the after Ministers of the Church either as Bishops or Presbyters The same Coat would not serve Christ a man grown which did fit him a Child or Youth Only it is neither safe comely nor comfortable for any Christians wantonly and without great and urging reasons next dore to necessity to recede from or to cast off the antient and most imitable Catholick customs of the Church which truly is seldom done upon conscientious and reall necessities pressing but most what upon factious humours and for secular designs carried on under the colour of Church alterations For how ever the alteration may at present please some mens activity and humour whose turn it serves yet it cannot but infinitely scandalise grieve and oppress far more and better Christians who are of the old yet good way Hence many wee see are at a loss now in England how to justifie their past religion shaken by changes as if they had had no true Ministry nor holy Ministrations and Sacraments hitherto while some mens zeal without knowledge cries down Bishops and that whole government with the Ministry for Antichristian others are extremely unsatisfied and solicitous for the future succession Not seeing any ground for any Presbyters in this Church so to challenge to themselves a sole divine power of Ordination and Jurisdiction without any President Bishops which was the antient way in England ever since we were Christians as in all other Churches And it is most sure that neither power of Ordination nor Jurisdiction was ever conferred by Bishops on any Presbyters here either verbally or intentionally as without and against Bishops Nor did the Laws or Canons ever so mean or speak Nor was it I believe in any of the Presbyters own thoughts that they received any such power to Ordein other Presbyters without a Bishop when they were Ordeined Ministers And sure though acts of state and civil Magistracy may regulate the exercise yet they cannot confer the holy power and order of a Presbyter or Bishop on any man which flows from a spiritual head even Jesus Christ as I have proved and not from any temporall Authority Ordinances of Parliament can hardly with justice or honour batter or dismount the Canons of generall Councils the Catholick laws or constant Customes of the Church If it be supposed that the two Houses of Parliament lately did but restore and the Presbyters resume that power of Ordination which was only due to them as such and deteined by Bishops usurpation from them Boâ—a consuetudo velut vinum generosum vetustate valescit Tert. It is very strange they should never here nor elsewhere have made claim to it for 1600. years in no ages past till these last broken factious tumultuary and military times If it were their right only in common with and subordinate to Bishops they needed not then to complain for they did or might have enjoyed as much joynt power as was for their conveniency and the Churches peace The eminent power at least for Order sake was even by their consents lawfully placed in and exercised by the Bishops The levity and ambition of ingrossing all to themselves without and against Bishops hath almost lost all power both of Bishops and Presbyters too since Presbytery alone is but as Pipe-staves full of cracks warpings and unevenness which will not easily hold the strong liquor of power and government unless they be well hooped about and handsomly kept in order by venerable and fatherly Episcopacy which carried a greater face of majesty and had those ampler and more august proportions which ought to be in government beyond what can be hoped for or in reason expected from the parity and puerility of Presbyters in common many of whom have more need to be governed than they are any way fit to bear any great weight of government on their shoulders however they may discharge some works of the Ministry very well 9. Calm mediations between Episcopacy and Presbytery As it hath never yet been shewen any where so it is least to be hoped for now in England that any better fruits should arise from Presbyterie thus beheaded cropped and curtayled of its crown Episcopacy which it might not stil have as formerly it
hath brought forth If the honour and order of the highest branch the Episcopall eminency had been preserved with it Not so as to over-drop and oppress all other boughs and branches which are of the same root but so as to adorn them all and to be most eminent in Christian graces and Ministeriall gifts no less than in priority of place superiority of power and amplitude of honour and estate As many Excellent Bishops both antient and modern were against whose incomparable worth while some young and petty Presbyters do scornfully declame and disgracefully insult they appear like so many Jackdaws perking on the top of Pauls steeple or like living Dogs snarling at and trampling upon dead Lions Petulantissima est insaniae paucorum malorum odio in bonos omnes dehacâ—hari Nor do indeed such impotent tongues and miserable partialities of some men tuned to the most vulgar ears and humours against all even good Bishops and against a right or regulated Episcopacy such as was for the main and substance here in England they do not in any sort become men that pretend to any true piety learning gravity or civility I neither approve nor excuse the personall faults of any particular Bishops as to the exercise of their power and authority which ought not in weighty matters to be managed without the presence counsell and suffrages of Presbyters such as are fit for that assistance The neglect of this St. Ambrose and St. Jerom and all sober men justly reprove as unsafe for the Bishops the Presbyters and the whole Church For in multitude of counsell is safety and honour too Rom. 11.14 I am sure much good they might all have done as many of them did whom these touchy times were not worthy of No wonder if the very best of them displeased some mens humours who were impatient to be kept any longer in order but like waters Hieron Communi concilio Praesbyterorum Ecclesiae regebantur Concilio Carthag 4. c. 3. Nil faciat Episcopus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not other Concil Ancyran assisted the Bishop in government long pent up they sweld to such discontents as disdaining to pass the allowed bounds and floudgates of publick Lawes they resolved to blow up and bear away the whole head and sluce of Government Bishops had three Enemies to contend with some Presbyters ambition some Laymens covetousness and their own Infirmities And it may be Bishops faults had been less in some mens eyes if their estates and honours had not been so great I write not thus to reproach any of my Fathers or Brethren the Ministers who begin many of them no doubt to be of my mind for moderate Episcopacy if they have not alwayes been so finding that the fruit of the Summer doth not alwayes answer the blossoms of the Spring cruell frosts may nip and blast those pregnant hopes of bettering which men are prone secretly to nourish whereby to excuse or justifie their desires of change and novely In which truly I never saw any thing of right reason or religion produced for the extirpation of primitive Episcopacy The main things that pressed upon it were Forein power domestick pride the failings of some Bishops the envious angers of some Presbyters and the wonted inconstancy of the vulgar If any men Ministers or others are as loth to see and recant their excesses and errors as they were forward to run into them but still resolve to keep that partiall bias on their judgement which shall sway all their learning and other excellent Ministeriall gifts against their own true interests and this Church with all reformed Religion which consisted in due moderation and peace I shall yet with my pity of their wilfulness or weakness alwayes love and reverence what I see in them of Christ and only wish that temper and moderation from them which may most contribute in common to the vindication of the Order and Function of learned grave and peaceable ministers This they may at last easily see That every soft gratification of vulgar ignorance envy and inconstancy set forth with the forms of zeal and reformation is usually returned with vilifyings and diminutions of their betters who did vouchsafe to flatter them as if they indeed feared them I heartily wish a greater harmony a sweet moderation and Fraternal accord among all true and godly Ministers who dare to own and do still adorn their office and calling I should be glad to see the counsell and assistance of well setled Presbyters crowned with the order and lustre of Episcopall presidency which was antiently as the Jewel wel set in a ring of Gold or as a fair guard and handle to a good Sword adding to its compleatness comliness and usefulness Alas the ordinary Ministers seem now like younger brethren who sometimes lived handsomly under their Fathers or elder Brothers care and inspection so scattered and divided that they are extremely weakned and exposed to all injuries Pro. 16.18 Pride goes before destruction and an haughty spirit before a fall yea many of them like Prodigall sons having riotously wasted their own and their Fathers portion begin to consider what husks of popular favour they may feed on So is Insolency the high way to indigence and arrogancy soon knocks at the dore of contempt Ministers must not wonder or repine at the measure they measured to others when offered to themselves Secundas habeat poenitentiae tabulas qui non habuit primas impeccantiae Amb. I am far from reproaching any mens defeats or Calamities wherein the Justice of divine vengeance is seen retaliating I am glad if the occasioners of our common shipwrack may have any fair planks or rafters to save themselves and the honour of their Ministry either by recanting the errors of their judgements or repenting the transports of their manners If they retein their Antiepiscopall opinion with modesty and charity yet I am not disposed to fly in any godly mans face because he is not exactly like me or to pull out his eyes Multa tolleramus quae non probamus Aust because they are not just of the colour of mine I pray to be of that Christian temper for moderation and charity which can allow many latitudes of Prudence in extern things of religion where no evident sins for their immoralities nor evident errors against the fundamentals of Christianity nor evident confusions against charity and order which is necessary for the Churches peace do appear I wish that while Ministers or other Christians differ in things of extern mode and order they may all find and walk in that holy way by which we may with one shoulder of truth and charity carry on that great work of saving Souls both our own and those that hear us that while we dispense saving truths to others we may not for want of humility and charity be cast-aways our selves More of those calming and moderating graces on all sides had no doubt preserved both Bishops and
Presbyters in their due place regard and honour so that they should not have been put thus to plead for their Ordination and Ministry or to play this after game much to the hazard of their very Function and succession of Ministeriall authority The despising or abolishing of which threatens the annihilating of the very being of this reformed Church in which the right Ministry is as the Ark in Israel 1 Sam. 4. a visible token of Gods presence among Christians And though the Philistins may for the sins of this Church take it captive and detein it for a while yet I believe 1 Sam 6. the Lord will bring it back again with shame to his enemies and joy to all true Israelites In the mean time this trouble and terror may be a means to a mend the personall faults both of Bishops and Presbyters which formerly might viciate but they could not totally vacate the Religion reverence and conâ—cience which is to be had of Christs institution as to the Ministry Personall faults of Bishops or Presbyters may viciate but not vacate divine duties 1 Sam. 2.12 nor yet could they make voyd the honour of Religion nor the authority vertue and efficacy of hoâ—y Ministrations Where the persons duâ—â— ordeined did administer and the holy things themselves were according to Scripture right y administred which alwaies remain holy whatever is objected against mens persons administring as sickness lameness or deformity deprive no man of the privileges of humane nature nor his actions of rea on nor his civill interest of the benefit of the Laws Ely's scandalous sons unworthy indeed of but yet rightly invested into the Priests office did not take away the necessity and sanctity of the services and sacrifices much less of the Priestly function which depended not on the morality of the persons administring but on the authority of the Lord commanding and the right investiture into the office The miscarriages of Bishops or Ministers may take away the beauty but not the being of Religious duties or of that holy power which they duly received no more than lapses after Baptism do unbaptise any Christian No Christian thinks the series of Christs genealogy broken or blemished corrupted or interrupted stayned or maymed by the names of Tamar Rahab and Bathsheba which are links in that h ly chain which hath its verity in the history but its sanctity from Christ to whom it relates as to the holy seed So in the succession of Ministeriall order and authority we dispute not by what personall vertues it was continued but we are sure it hath been continued successively from Christ and tends to him as to the compleating of his second incarnation in his body the Catholick visible Church In which Christ is daily begotten and formed by the means of a right Ministry and duly ordeined Ministers 10. Of Ordination of Ministers Where Bishops are Orthodox and may be had Ordination cannot regularly be had without them Vbi Episcopi desunt nec haberi possent Orthodoxi Preâ—byteri in necessitate ordinare possunt Sarav de grad Mi. So Bishop Dâ—wnham Con. in Apocal. Or by the Bishops authority delegated as to the Chorepiscopi who were but Presbyters Isid Hippa de Eccl. off Whether Bishops ordeined Presbyters as Prelates in a superiority of divine power and peculiar order as succeeding the Apostolicall eminency which antiquity for the most part thought looking on Episcopacy in ordination confirmation and jurisdiction not as the only but as the highest branches of Church power lineally descended from the Apostolicall ordinary power of ruling and governing the Church or whether they did those acts of power and authority only as chief by Ecclesiasticall right in degree and order of place among the Presbyters as chosen or approved by them and placed in a precedency of place and presidency of action and inspection but still of the same intrinsecall power and order Ministeriall as to the first act or originall I need not further gratify any mans curiosity in setting down my opinion Ego vero à Presbyteris solis administrata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularem ad EcclesiasticaruÌ„ regularuÌ„ amussim factam non dixerim Aut in ea institutum ab Ecclesia post Apostolorum transitum ordinem per omnia servare Blondel test Hierom pag. 255. St. Pauls Epistle to Tim. and Tit. This I am sure What ever dirt and mire the restless hearts of wicked men cast up against the calling of the Ministry in England The Gospell and the holy Institutions of it appointed by Christ to be dispensed to all the world have never in any other way been derived to this long succession save only by the power of ordination which never was in ordinary cases believed or owned in the Church to be valid and effectuall in any men or from any hands but those who were formerly consecrated Bishops or ordeined Ministers Nor was this custom ever esteemed as the act of any generall Councill or Ecclesiasticall Canon but it had both example and precept and constant succession from Christ to the Apostles and from them to others with a command of continuation which was necessary for the Church and ever most conscienciously observed in the Church which never flourished better than when the modesty humility and wisdom of Presbyters joyning with and submitting to their Bishop as fellows to the Master of a College carried on that order peace and comly proportion in the Church before all the world that they were in the first century compared by Ignatius for their harmony to the strings well set and tuned on the Harp Ignat. Ep. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea in an higher strain he compares them to the blessed accord between the Father and the Son Christ as man mediator and God where in the sameness of the divine nature yet there is the order and priority of relation These were the antient pipes and conduicts of Ministeriall Ecclesiasticall power which were first layd in the head and fountain Christ Jesus after branched to all places by a continuall order and derivation of Ministeriall authority Where the pipe is once broken there the stream of living waters must needs fail If any foulness flows or obstructions have befaln these pipes of due ordination as all that passeth through earthen vessels is prone to do in time which Christ and his Apostles have layd to serve his Church with the living waters of grace and truth and which have flowed these sixteen hundred years to the refreshing of infinite souls yet we must not cut them off nor quite stop them or turn the waters another way as choosing rather Independent wells and broken Buckets but we ought to cleanse those pipes and repayr those conduicts which only can hold and convey that holy water as the vessels of the Temple restoring them to their Primitive use and integrity Which by Gods help is easily done where pride passion
policy and worldly interests are really separated from those of Christ his Church and mens souls Nothing were more happy than to see this sincerely done so that Christians would rather deny themselves in profit and worldly advantages than any way benefit or gain by Church Reformations than which nothing is more sordid and more to be abhorred contrary to the holy liberality of all good Christians in all times If Ananias and Saphira were smitten for dissembling how much more accursed are they who act all with a sacrilegious Spirit and hand stripping and robbing the Church instead of Reforming I shall ever pray for just and liberall Reformations while I live mean time I rest satisfied in my conscience That the ordination of Ministers as it was in England by a Bishop and Presbyters as it hath the greatest regularity so it hath the greatest validity and admits the least dispute as to the right order and succession of Ministeriall power As for the Presbytery and Presbyters I think their Ministry very valid and their authority very venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ad Smyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Ep. to all true Christians especially in conjunction with their Bishop Like Tortesses they were safest while they keep under that shell which some Presbyters having scornfully cast off as a burthen striped themselves of their shield and defence so that they are become very naked feeble and contemned creatures whom the foot of pride and rusticity is prone to crush and trample upon on every side That they have now no refuge or protection left but God and a good conscience which are enough if they do indeed enjoy them though with poverty and contempt from men Thus I have as well as I had leasure vindicated the Ordination of Ministers and that power which they have to administer holy things in Christs name to this Church to be no way blameable but right and commendable as derived by and with the hands of Bishops and Presbyters which is the holy and Catholick way wherein only it is ordinarily to be obteined 1 Cor. 11.16 Aust cont Don. l. 4. if any men list to be contentious for other ways my answer with St. Paul is again and again neither we nor the Churches of Christ ever had any other custom and with St. Austin so Catholick a custom 11. Of the peoples power in Ordination of Ministers so agreeable to reason and Scripture could have no beginning but Christ and his holy Apostles There is yet one Calumny more against the Ordination of our Ministers in the Church of England which pretends the neglect among us of what is by some thought most essentiall in making a Minister that is of the peoples right both in choosing and ordeining men to that office the want of which they say makes our Ministry invalid Answ For this pretended right of the people no argument is alleged so strong as that of liberty which some have taken in these times to separate themselves from the ordinary Ministry of this Church and by a mutuall call of one an other to jugg themselves like Partridges into small coveys which they call bodies or Churches even before they have any Minister which they resolve not to have but of their own choosing and ordeining that they may be sure being a creature of their own to have him after their own humour flattering themselves that they have a plenary Church power to all Offices and ends whatsoever Although I have formerly given some generall account of the folly of this imagination in the vulgar yet because it is a Gangrene not easily cured without oft lancing and opening and hath far prevailed upon some peoples minds who feed this opinion with the venemous and vulgar humours of pride self-loving self-seeking self-pleasing self-flattering and self-admiring It is not a miss to give another stroak at this high imagination which exalts itself against Christ and the holy order of his Church that the obstinacy of its arrogance and folly being pulld down it may be levelled to that obedience which becomes all Christian people People have no power Ministerial First then I must profess that I never saw or heard any thing by any man with any shew of Scripture or reason urged to proove this power of conferring the holy order and authority of a Minister of Christ to be in the people Either eminently as an executioners power is in the supreme Judge or virtually as life is in the Suns beams or formally and causally as heat is in the fire or ordinatively preceptively and derivatively as the supreme Magistrates power is to some ends Numb 16. The Preface to Korahs rebellion and confusion is the peoples sanctity v. 3. and actions in the meanest Constable or publike Officer So that it can be in them no other way than as power may be in rebels hands or as Korah and his complices if they had not been by God repressed would have had liberty and authory from their own usurpation to make Priests and Rulers instead of Moses and Aaron whom the Lord had appointed Not by Scripture For Scripture First it is evident in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine patern of polity and extern order of Religion in the Church of the Jews we find that the wisdom of God leaves nothing of holy concernments for Priests or Ministry no nor the least sacrifice offering or ceremony to the peoples either ordering or choosing Nor is it likely or any where appears that the unchangeable wisdom of God in Christ altering only the manner externall and not the order beauty holyness Phil. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. A multitudine abhorret maximè vera Philosophia Lact. Inst l. 3. c. 25. è Ciceron Vulgar heads like many circles have so many circumferences that its impossible to draw them to meet in one center Charron Vbi major hominum turba major plerumque est divinitatis injuria Salv. or the main end of the service and Ministry Christian which his glory and his Churches good should so much vary from the former exactness and wariness as to venture the order beauty and honour of Religion upon the rock of vulgar rudeness ignorance rashness headyness stiff-neckednes which formerly he so much avoyded and which not only the tenderness of Christian Religion which having many enemies admits least blemishes and studies most what things are comely as well as holy but even common reason and experience teacheth all wise men to avoyd as much as possible Namely those inconveniences and mischiefs attending the weak heads and strong hands of the vulgar as in all things so chiefly in those which concern Religion Who that is wise can be ignorant that the common people even among believers and professors are seldom or never qualified with those gifts of knowledge wisdom temper and discretion which are necessary for all publike
and most for religious administrations where not only the credit but the conscience of the Church is engaged and ought to be very much considered in order to the honour of Christ and of his Church It were a very blasphemous reproach I think to the wisdom of Christ for any to imagine that he had delegated the highest power of his Church to men incompetent and generally incapable without daily miracles Besides this if they were supposable to have those gifts which were fit to try and judge rightly of a Ministers sufficiency yet they cannot have power to authorise or ordein a Minister of Jesus Christ no more than every judicious man hath power to send an Embassador in his Princes name or to make such arbitrators and Judges as he thinks fit in other mens business This is a power only to be used and enjoyed by those to whom it is given from him who is supreme as in the Church Jesus Christ is in whom the grand power of Ordination which confers on man authority to dispense holy mysteries in Christs name is originally seated and from him derived and granted as a grand Charter or Commission to his Apostles first and by them afterward exemplified and delivered to others who being found fit for it were assumed into and invested with the same delegated authority as from Christ and never given to the community of the people at any time or derivable from him in any degree of power Ministeriall be their gifts and graces never so good Since this is a fruit of Christs wisdom munificence and power toward his Church an appointment full of holy order and divine polity depending on no private mens gifts or graces but upon the good will pleasure and power of Jesus Christ himself as he stands in the relations of King Priest and Prophet to his Church Now to whom Christ committed this great and sacred power of ordeining a constant succession of Ministers in his name and in what manner it was by them derived to others Pag. 143. c. in the answer to the first Objection See Dr. Hammond and Dr. Tailor of Ordination Correxerunt manus psephisma natum est Tull. I have already cleared I hope and other late writers have done it too by Scripture reason and Ecclesiasticall Catholick Custom In all which it is evident That the so much urged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly indeed signifies peoples suffragating by stretching forth of hands in publike and popular elections is not to be urged by a Criticall severity from the Ethnick sense of the word to the Churches injury and confusion Since the same word in sacred and Ecclesiasticall writings as well as in others is oft used in a sense which signifies nothing else but an appointment or designation made by any one or more to some speciall work and service to which God or Christ Jesus Acts 14.22 or the Apostles joyntly or severally or their successors the Bishops and Pastors of the Church in their severall precincts are said to ordein or appoint a part from any such suffrage or autoritative influence of the people Further than their sometimes nominating and recommending fit men to be ordeined as Acts 6.5 or else their comprobation and acceptance of those who were by the Apostles Elders and Rulers of the Church ordeined as Ministers over them and this in Christs name by a divine authority which is for the peoples good but not from them as a fountain nor by them as any fit Pipes or Conduict through which this holy stream of the Ministry Ordinationes eorum quam temerarie tam inconstantes Hodie Episcopus cras alius bodiâ— Presbyter qui cras laicus Nam laicis Sacerdotolia munera injungunt Tertul. ad Haerâ—â— c. 42. Ad hac opera blandi sub missi sunt Caetâ—rum nec suit praesidibus reverentiam exhibere naverunt Id. ubi integra non est veritas me â—â—o tolis est disciplina Tertâ—l or the pure waters of the Sanctuary are to flow So that I cannot look upon this late arrogant claim of the power of ordeining Ministers as primarily belonging to the common people or to other Laymen as other than a fashion or opinion only befitting and extremely resembling those giddy proud and preposteous fancies to which vulgar minds are subject as Tertullian tels us when once the reigns of Church Discipline are let loose or some head-strong Schismaticks get the bridle between their teeth yea and it daily confutes it self while the Authors and followers of it are continually dividing and self confounding So inconsistent is error not only with Truth but with it self easily mouldring with its own weight and weakness And no wonder if the Lord prosper not projects arising from popular pride and presumption and tending to the shame and confusion of true Religion which no right reason or order no Scripture precept or patern no Ecclesiasticall custom or learned and godly mans judgement did ever allow or can with any reason as carrying with it all manner of rusticall unreasonable and irreligious absurdities which are never wanting where vulgar passions dwell as infallibly they do in the meaner sorts of men pretend they to what sanctity they will It will soon appear in how many and great defects they come short of that wisdom gravity unpassionateness and impartiality which is necessary to manage and order publike holy actions 2 Cor. 5.20 and to confer a solemn Religious power to any in Christs name to do Christs work and in some sense to be in Christs stead Wise humble and truly gracious Christians Best Christians are most modest are of all men most remote from such bold and unsuitable undertakings whereto having no call from God or the Church they can never expect blessing on their adventures and rash endeavours It satisfies them that they have as much influence in the ordeining and choosing of Ministers as they are capable of and is best for them and the Church Yet if it will please these Christians to fancy that they have some degree of power even in making their Ministers here in this Church they may consider Ministers in England ordeined with the peoples consent that neither Bishops nor Presbyters in England made any Ministers without the peoples generall consent expressed by those Laws and civill sanctions which confirmed here that divine order and constitution which they saw Christ had setled and the Church alwaies followed in ordeining lawfull Ministers by that wisdom and authority which from the Apostles was derived in a constant succession of Bishops and Presbyters who were for gifts of knowledge and judgement best able and for lawfull power only able by examination benediction and imposition of hands to consecrate any man a Minister and confer the power of Holy Orders on him who yet did and doe this as Delegates for the Church but from Christ If the power of choosing and ordeining Ministers were wholy left in
Lay-mens hands what a sorry choice for the most part would they make of the Man or Minister how weakly would they examine his sufficiencies how wildly would they Institute and Ordein him what sad and slovenly hands would they impose on him how soon would they reject and disdain those Blocks they had so hewen to be their Mercuries and the Idols they had set up for their Seers and Shepheards which many times can neither sec nor hear nor rightly understand the Mysteries of Religion nor the Duties of the Ministeriall Function who sees not that common people are rather taken with a familiar Rusticity in a Minister Vulgus vulgaria omnia inpensius amat amplectitur Eminentiora exortia potius admiratur quaÌ„ amat non raro odio invidia calumniis tanquam ostracismo suo prosequitur than with the best learned abities prefering oft-times a confident Mechanick to be their Teacher before the compleatest Divine in a Country They judge not what is worthiest but what is fittest to their humours rejoycing more in the knack which they fancy of Church Power and Liberty though it be to their prejudice than in what may really advance their souls good with just Authority receiving more willingly one that comes in his own name as gifted or in their name as chosen and ordeined by them than if he comes in Christ name and by that right Ordination which hath alwaies been in the Church of Christ Certainly common people may as well be their own Preachers and Baptisers in course one after another as ordein of themselves any one to be their Preacher what hinders they may not all exercise that power as Ministers which they presume to give to another which they cannot do if they have not that power in themselves and if they have all this power of the Keys as Stewards and Ministers of holy things then 't is not true that Christ hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only some Ephes 14.11 1 Cor. 12.28 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be Apostles Pastors and Teachers So that every part in the body may challenge to be an eye and to have visuall power which peice of prophane confusion was never acted or allowed in the Church by any that were worthy to be listed among sober Christians or well-ordered Churches who owned in all ages their calling to be Christians and their gathering to the body of the Catholick Church as parts and members not to their own good nature or preventive forwardness making to themselves a Minister for Christ but to those true Ministers pre-ordeined by the Church and sent by Christ to them while they sought not after him These were in time and order of nature before the people as spirituall Parents by whose Ministry they were taught Baptised and made Christians formed guided and governed in the things of God so that the power of a Minister must needs flow from an higher fountain Jesus Christ and be conveyed by an other Conduict to the people than by the people Who can originally no more confer the power of Ordination to Ministers than Children can give a parentall power and authority to their Parents or the vessels formed can give a formative power and skill to the Poeter 12. Peoples relation to their Ministers The peoples calling to themselves and electing a Minister that is rightly ordeined or accepting such an one who is according to Laws both Civill and Ecclesiasticall sent among them to be their Minister is but a matter of humane prudence and civill compact as to that particular place and people An owning and acknowledging of that power which he hath from Christ by the hands of Church Rulers to officiate as a Minister of Christ for their good It is not an induing with power but meerly an appropriating of the exercise of his power Ministeriall to such a place and such a people for order and distinction sake to avoyd rambling and confusion in the Church It is not any conferring of the Office function or habitude of a Minister to any person who is a Minister ordeined for the service of the Catholick Church over all the world wherever the Gospell may be Preached the Sacraments administred and other holy offices performed in a right and orderly way Which vast power and authority extending to all Nations and every creature under Heaven Mat. 16.15 capable of the Gospell far exceeds any proportion of power that can be imaginable in any handfull of private Christians in one place and can only be from the Catholick power of Christ and that grand Commission first given from Christ to whom the ends of the Earth belong to the Order Ministeriall and by those of that Order preserved to this day and never claimed in common but by the irregularity ignorance or impudence of some few men of these last and perilous times For how ever the faithfull people in some places during the times of primitive persecution which kept all sides more humble and holy did oft-times express by their presence their love and respect to their Bishops and Presbyters by a chearfull concurrence with them in matters tending to the publique order and peace Crysost was accused for privately Ordeining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bib. de Jo. Crysost Vniversus sexus clerus à Sylvestro episo ut Priscum Theodorum ordinaret Diaconos proposuerunt Con. Rom. 2. c. 10. An. 324. Cornelius factus Epis de Dei Christi judicio de cleri testimonio de plebis qui adsunt testimonio Cypr. ep 52. Sub populi assistentis conscientia fiebant ordinationes Cypr. l. 1. ep 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Can. Apost de epis and good government of the Church so far as their discretion and modesty thought decent and acceptable to their Governours and Pastors In the Election of whom they had something of approbative suffrages consent or nomination yet did they never presume to chalenge any Power of Ordination to be in or of themselves but requested and obteined it for those whom they thus chose or approved from the hands of such rulers in the Church in whom the power Ministeriall was deposited and alwayes conserved It was enough for the faithfull flock to be quietly present at Ordination to joyn in prayer and fasting with the Ordeiners to attest the merit of those whom the Bishop with the Presbyters declared to be Candidateâ— or Probationers and Expectants of the holy power of Ministry which to confer the common people have as much to do as Saul or Uzziah had to offer Sacrifice or Incense What may be don in cases extraordinary In ordinandis Clericis fratres charissimi solemus vos ante consulere mores ac merit singuloruÌ„ communi consilia ponderare Cyp lib. 2. ep 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. Alex. Austin ep 180 ad Honoratum Denies that M nisters may leave the flock destituâ—e of debitum maximè necessarium Ministerium
that Ministre which is most dâ—e and necessary for their souls in times of dâ—nger and persecution unless the office be suppliced by some fit Ministers while others by consent or lot fly to preserve a stock of Bishops and Ministers and of absolute necessity or destitution where Christians already baptised and believing cannot have a Minister in a regular way I leave to Gods direction and his speciall dispensation who in Cases extraordinary may extraordinarily manifest his pleasure I am sure in the hottest Persecution which worried and scattered the flock of Christ when it was most innocent the sheep neither chose nor followed any other Shepheards than those which St. Austin calls most necessary for the Church without which it cannot subsist of whose Ordination and due authority they had assurance by constant Succession and according to the true pattern in the Mount but they chose rather to supply the necessitated absences of their true Ministers Bishops and Presbyters by prayer fasting meditation reading Christian conference and mutuall exhortation than to set up among themselves any Minister by their own power of popular Ordination Yea as the Jews would have done in the defect of holy and Consecrated fire Christians rather contented themselves with the Vote and desire or purpose of Sacraments without the actuall perception of them or any other fruits proper to the Ministeriall function and power rather than offer with strange and unholy fire where they could not have those Ministers whose lips had been touched with a ceal from Gods altar that is ordeined by a right Consecration which holy fire hath never yet been quite put out in the Church of Christ nor ever will be however some mens petulancy and presumption seeks to spit or piss it out by their irreligious ingratefull and contemptuous carriages against the office and due Succession of the Ministry Humble and wise Christians willingly look back to the Rock whence they were hewen and the pit whence they were digged There they discern Mat. 28.19 Go therefore and teach all Nations c. Joh. 20.21 As my Father sent me even so send I you Is 65.1 Sub assistentis plebis conscientia Cyp. That it was not the people who made to themselves Ministers but Ministers sent by Christ and the Apostles every where made people Christians They that sate in darkness had light brought to them and were found of God by his messengers as Shepheards sent to the lost sheep who sought not after God That the holy succession of Ministeriall and Church power is indeed for the peoples good and ought in some cases be carried with the peoples approbation but it is not at all from the peoples pleasure will or vertue That Jesus Christ the Apostles and all after Churches ever carried this Ministeriall and Church power in another way distinct and apart from the people yet most convenient for them and most agreeable both to right reason and to the order and honour of true Christian religion which requires that holy things be done with all beautys of holiness by able and wise and worthy men to choose and appoint or ordein whom supposes as able at least if not abler than they are to judge of them yet meer abilities as I have shewed will not serve neither to give to others any commission as Ministers of holy things unless the givers have first a grand Commission or power of so doing committed by others to them which carries the strength of an originall divine Authority ascending to christ Which power especially as to Ordeining of fit Ministers being thus severed from the people for 1600. years without any complaint made by the faithfull or claim of right by reason or religion there is no cause Christians should now listen to that fury folly and faction which would lay all in common since nothing is brought by these Commoners to repeal the first divine enclosure of it by the Institution of Christ or to take away the prejudice of so many Centuries peaceable possession as a peculiar to the Church Officers those of the Ministeriall Function In which there hath never been any cessation or interruption as to legitimate succession and constant Ordination Not that we deny for any thing shall be granted to faithfull Christians People least able or fit to make or Ordein a Minister which is for their good but that Christians of a particular parish or Congregation may if they have not otherwayes tyed themselves and restrained things by Laws with are the publiques and so the Peoples consent as here for the most part in England it was they may orderly choose and desire such a man to be made a Minister or Bishop and to be over them in the Lord as the people of Millan did St. Ambrose yet a Lay-man and Magistrate Yet this is only so far as first to recommend him to those who have power to ordein him a Minister of the Catholick Church of Christ next to acknowledge that power and office Ministeriall to be rightly in him as conferred to him by just hands They may choose him thus Ordeined to exercise his Ministry and Office by particular care mutuall relation and joynt consent among them But still this is as far from any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some interpret it as amounts to peoples giving Ministeriall power or Orders as it is from Souldiers giving a Commission when they only present by way of Commendation and Petition a worthy person to the Generall or Commission officers to be made their Captain which neither his worth nor their willingness makes him to be without express Commission from the Generall under his hand and Seal Nor is this any thing to the diminution of peoples rationall or religious liberties as Christians or men which regulations and restraints they may not grudge to suffer if Christ will have it so as in this his will and command is most clear but it is a fruit of Christs wisdome and care for the faithfull peoples good to avoyd infinite inconveniences and confusions which constantly and unavoidably attend all things that are transacted or touched almost by the common peoples hands and heads who though they mean and begin well as the Sea by modest lickings and slidings over the banks which afterward its fury overbears with horrible inundations yet are they never to be trusted with any thing which a wise and good man would have well done As then we see no Church power especially as to Ordination and Ministry is naturally in Christian people In causis fidei vel Ecclesiastici muneris cum judicare debere qui nec munere impar est nec jure dissimilis constantur assero Dictum Imperat Valentini patris quod Ambros vehementer laudat l. 5. Ep. 32. who must be considered after their Ministers in time and that order of nature which is between Effects and Causes Children and Fathers being first made Christians by Ministers whom they never Ordeined nor so much as dreamt
of or desired So nor can it in any reason be thought by Christ afterward committed to them least of all may they arrogate it to themselves or involve it in any inferiour kind of civill and sociall power which they may in some cases have Since this power of sending and Ordeining Ministers to teach and rule the Church is as far divided from that of peoples choosing approving recommending or accepting one rightly ordeined as the waters above the firmament are from those beneath in the Sea or Earth what faithfull people may prudently do in private Church-matters within their sphere is rather a power subâ—ective obedientiall and conformative as that of the matter to the form than Mandatory Operating and Authoritative what they do discreetly as to advise chuse or agree with any Minister is rather a common act of reason and polity as men than proper to them as Christians in piety and is so far commendable as they advise chuse or agree in things of externall use for their own good yet no way troubling the Churches common welfare order and peace nor arrogating that spirituall and internall power Ministeriall either to make or act as Ministers which is from an higher principle than Nature Reason or the will of man People having no more power to Ordein send and Consecrate true Ministers or Invest them in that Authority Joh. 20.21 A my Father sent me so send I you than they had to Anoint or appoint the Messias and they may as well set up a new Christ and new Gospell as a new Ministry and new Ordination which Christ only hath once done for all places and times to the end of the world at least as to ordinary cases when right succession of power Ministerial may be had and this without troubling or interessing the common people in the business to whom Ministers dispense not the people 's own but the grace of Christ 1 Pet. 4.10 As good stewards of the manifold grace of God Eph. 4.11 Christ gave some Apostles and Pastors and Teachers People may as well make Apostles as ordinary Pastors or Ministers which are all from Christ of which among other gifts and graces as means this is one To give Apostles c. Pastors and Teachers to the Church How can people primarily give power to celebrate Mysteries to Consecrate Elements to confer Graces which are so much above their thoughts desires and merits And who have no other way to order regulate and manage any of their Elections undertakings and affairs civill and secular in what ever they pretend to have power which I think best when it is least but only that of the major part of numbred voyces or by the Pole If this doth not suffice to decide their affairs then the more hands and stronger party which is oft the worst carries it against the other fewer and weaker which may be and most-what are the best and wisest Neither of which wayes of decisions which are oft worse than that of blind Lots and Chance which many wise men rather chose than otherwaies to determine matters by the uncertain and dangerous way of popular suffrages can seem so Infallible and divine as to induce a wise man to acquiesce in them as Gods appointment when very oft they come far short of those rationall and morall proportions which a good man would require in judging of and preferring alwayes the best and most deserving men sober men would never have matters of Consequence left to the most voyces of the vulgar or to their Counter-scufflings and brutish contentions As among the Cyclops where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft shew that there is little of God in their heards and crowds and clamors more than may be in storms and tempests How unlikely is it that Jesus Christ should intrust these Plebs or people every where with power to chuse and ordein Ministers of his Church in order to save souls when the community have no other way in this Sacred concernment of mens souls but such as they use in their most trivial transactâ—ngs of humane affairs As if it were all one power which enables them to make a Minister of Christs Church with that which makes a Maior a Bayliff or a Constable in a Corporation In those few experiments which the wisdome of this Church or the lenity of some Patrons hath thought fit to give men of Popular Elections of their Minister I have known where a Parish rejecting a very able man offered them have with great earnestness desired and with as much greediness as the Whale did swallow Jonah received a Minister of far less worth who was of their own choise yet within two or three years they have cast him out on dry land and with scorn reproached and rejected him who was so lately their delight and darling The greatest enemy of the Gospell of Christ and of the reformed Religion would wish no greater advantages against true Religion than to have the Ordination choyce and appointment of Ministers left to the Common people in every place which will soon be filled with as much ignorance fury faction error and confusion as either Devills or Antichrists would desire whereby to make Bethel Bethaven and to set up Babylon in the midst of Jerusalem Yea the peoples very bare Election of one rightly Ordeined to be their Minister oft occasioneth very great thoughts of heart and uncomfortable divisions between both the people in their parties and the Minister so chosen by some but not by others To prevent which inconveniences and somtime mischiefs the wisdome both of Church and State had by consent of all estates People Peers and Prince setled that in a far quieter and safer way of Presentations to the content of Patrons Ministers and all sober Christians I may then conclude that as Bishops and Presbyters joyntâ—y ordeining others to that holy Office whereto themselves were formerly Consecrated did as much and no more than was their duty to Christ and the Church So neither the Pope of old had beyond his Diocess nor the People now have any thing to do with this Ordinative power which duly is in the Ministeriall order of the Church by which an holy succession of able true and faithfull Ministers Bishops and Presbyters hath been continued in all Churches and as yet is in this Church What ever the Papall pride and usurpation as any way eminently Antichristian in former or later times or Schismatick and unruly people now as the many Antichrists in the Diametral distances of their errors being the two poles of Church pride but not the axis of Church power have or do pretend as if all Church power were in them or from them it was and is all nothing else but vain shadows and meer mistakes arising from the ignorance darkness connivence licentiousness and superstition of times and is no more prejudiciall to the true power of Ordeining Ministers which is from Christ only committed to the order and fraternity of Pastors and
Governours in every Church as hath been proved than if some one or more cunning fellows should perswade credulous and silly people whom they find or lead into the dark or else blind them that they were indeed stark blind and had no power of themselves to see or open their eyes but must wholly be led by their guidance without having any sight or benefit of the Sun These poor seduced men have no more to do in point of relieving themselves and confuting so gross Impostors but only to open their eyes freely and to use the light of that Sun which they easily and clearly see shining over all the world which is not more evident to sense than this Truth is to judicious Christians That the power of Ordeining Ministers hath alwayes and only been in the Pastors Bishops and Guides of the Church who both ruled well and also laboured diligently in the Word and doctrine And since true Christians in this Reformed Church of England both Ministers and people have been so happy in this Church as to be delivered from the Romish superstitions and Papall usurpations they have now no cause to be less cautious or more patient to be gulled and deluded by popular seductions lest the second error be worse than the first Inasmuch as the furies and confusions of the vulgar are more dangerous than any errors of Popes or Bishops or Presbyters are like to be as Earthquakes are more dreadfull and pernicious than Eclipses or the Cloudings of the lights of Heaven The lights of the Church may recover their lustre and vigour in due time nor do they ever shine so dark but they afford a competent light to shew the way to Heaven But popular precipitancies and licentious extravagancies of the vulgar are likest to overthrow all religion and bury all Christianity by Gothick and Mahumetan methods in Atheism Illiterateness Confusion and Barbarity For as they have least skill in them and no authority given them to order and rule Church affairs so they have most passion and unbridled violence in them least able to distinguish between the abuse and use of things between gold and dross between what is of God or of Man when once they have got power and say that they know not what is become of their Mosesses Exod. â—6â— their divinely appointed guides their duly ordeined Bishops and Ministers the first thing they do is to make themselves molten Images and contribute both their Earings and their Ears their hearts and hands to those Calves which they set us for Tamuzzes Ezek. 8.3 or Images of jealousie and abominations whereby to provoke the God of heaven to wrath to reproach the honour of Christ to affront the true Ministers and to make the Reformed religion and this Church to become an hissing and astonishment to all round about A wise man of Spain saâ—d It is better in Church as well as in places of Civill power and Judicature to prefer corrupt men than weak and foolish The one is as a thief in a Vineyard who will only take ripe grapes till he is satisfied the other as an Asse which eats ripe and green crops the Vines treads down much with his heels and when his belly is full tumbles among them But our Antiministeriall Adversaries are still ready with scorn and laughter to demand What can Ministers 13. The vertue of holy Ordination Object either as Bishops or Presbyters confer more than other Christians in the point of Ordination What vertue or charm is there in the imposing of their hands or in their prayers by which to add to any mans ministeriall gifts and graces or to invest any man in a way of Church power more than is in any other Christians whose gifts and graces may be equall or exceeding their Infirmities far less than many Ministers are What power can they have to give the holy Ghost as they express in the form of Ordination yea whence do they challenge as of right the Name of Clergy-men as peculiar to their tribe and Calling where as all the Lords people are his lot and his inheritance and God is theirs Nor ought they contemptuously as by way of diminution to be called Lay-men or the Laity Since they are all spiritually anointed and chosen of God to be Kings Priests and Prophets I Answer Answ Of the Laity and Clergy Clem. Rom. ep ad Cor. p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay-man is bound up by Lay commands 〈◊〉 keâ— hâ— rank Igâ—â— epist frâ—quently Tertul. Hoâ—â—â— Presbyter qui cras Laicus Laicâ— Sacerdotaliâ— munera injungunt De prae ad haer c. 42. saepe alibi St. Cyprian often So Clemens of Alexand. Differentiam inter ordinem plebem constituit Ecclesiae autoritas honor per ordinis câ—nsessum sanctificatus à Deo Tertul. de exh ad Cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Const Apost l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vid. Dr. Prideaux Praelect Consuetudo certissiâ—a loquendi magistra utendumque planè sermone ut nummo cui publica est forma Quintil. Jnst l. 1. c. 6. Sermo constâ—t ratione vetustate authoritate consuctudine Id. Vetera verba majestas religio quaedam commendat Id. to this last scruple first as least being not so much a beam as a mote in some mens tender eyes which like Leahs are easily offended As for the names then of Clergy and Laity in which the Nasuter Criticks of this age sent something of pride in the Ecclesiasticks or Ministers and of despiciency toward the faithfull people who are to be animated and flattered any way against the Ministry of the Church They may know that this distinction between the Clergy and Laity hath been used in the Church from the very first Primitive times as the antient Fathers Councils and the Histories of the Churches both Greek and Latin do testifie nor was the one ever intended or upbraided for a badge of vanity to the Ministry nor the other imputed for a brand of scorn to the people The piety and charity of those times were not at leisure thus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stumble at straws I am sure as they antiently were so they still are usuall notes of difference in point of office and duty between Ministers and people not only in our ordinary Language yea in the exacter stile of our Laws which give both reall and nominall distinctions with the greatest authority Nor are they at all against the Scripture sense and meaning if they be not just to its words since the word of Christ hath evidently placed as limits of office so Marks and names of distinction between the one and the other as Pastor and Flock Doctor and Disciple Ruler and ruled c. Yea and we may easiâ—y gather from the Scripture dialect that as the faithfull people are in generall Clerus Ecclesia the lot or portion and heritage of the Lord So the Ministers are Clerus Ecclesiae A lot heritage and portion given by
the Lord to the Church and set apart or Consecrated by the Church to the Lords speciall service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. to serve the Lord and the Church in holy publick ministrations as the Apostles first did into whose order Mathias was by Lot chosen to supply the place of Judas Iscariot Acts 1. To which end Ministers in an holy Succession have ever been placed over the people in the name of Christ by the power of his Holy Spirit yet Good Ministers disdain not to be reckoned among Gods People as children of the same Spirituall Father and brethren in the same Family or houshold of Faith nor will any humble Christians being not in holy orders affect to be called Clergy men by a confusion of language or disdain to be called Gods commons or Lay-men which hath a sober Christian and charitable sense in the dialect of those Christians who know how to call and account their true Bishops and Ministers as Fathers Instructers Overseers and Guides of the Church c. These names then or distinctive titles do but fairly follow according to the use and nature of words and decently express those things which the mind of Christ in the Scripture and all Custom or use of the Church have distinguished for order sake De verbis contendere non est curare quomodo error veritate vincatur sed quomodo tua dictio alterius dictioni praeferatur Aust de doct Christ l. 4. c. 28. Quid est conteâ—tiosius quam ubi constâ—t dâ—re certare de nomine â—ust cp 1. 74. De verbis syllabis intemperantius litigare solent qui res ipsas Ecclesia pâ—cem negligunt Sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam occultâ—re dissimulare student quod et Arrianorum pertinaâ— astutiâ— olim fecit Amb. lib. de fide Jeron de Arrian Hyp. Insignis est indolis in verbis verum amare non verba Aust Sic vigeat humilitas ut non minuatur Autoritas Aust 1 Cor. 12.23 Error est bonestuâ— magnos in loquendo duces sequi Quintil. Orat. Inst l. 1. c. 6. The same supercriticall men will boggle at the words Trinity Three Persons and Sacraments which are not in the letter but in the sense and truth of the Scripture And certainly no religion forbids us to adopt convenient and compendious words to the Churches use since we do safely translate the whole originall Scriptures to any ordinary languages in which most Christians may best use them not in the literall words but in the Intellectuall sense or mind of God A strife about words and syllabicall scruples fits only women or children or peevish passionate men As the Arrians of old who caviled much at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose syllables were new but their sense old orthodox and sound expressing the same divine Nature in Christ the Son with the Father and that our Emanuel who was born of the virgin Mary was both God and Man But this quarrel about names and words is a very tedious impertinency to those Christians whose serious piety studies only this by apt and usuall words to comprehend and express the truths and orders of Religion who are ready alwayes so to give to each other the right hand of Charity and Unity as members of the same body whose head is Christ as yet to preserve that order and authority in the Church which is divinely Instituted and is as necessary for the Church as it is for the body to have head eyes and mouth distinct from other parts of less honour yet not less usefull in their place As for this pretended grievance then of these words Clergy and Laity We desire not to quarrell farther with our Adversaries and we shall not need to dispute with others that are wise and humble only we pitty the simplicity of people who are thus easily cheated and scared by some sophistry when they are told by their great scrupulosity and censorian gravity that words are as bad as Spels that what ever tearms or Names are not in the Scriptures as they have them translated are not the speech of Canaan but the language of the beast Thus these severe Momusses Thus the Antiministeriall factors for error ignorance and confusion These are among the other small artifices used by those miserable Rabbyes who to ingratiate with the vulgar and lead dâ—sciples after them are content to take away the antient marks of bounds and known distinction of names between Minister and People that so people may take the greater confidence to cast quite away both the name and thing the holy Ordination with all distinction of Office and Function Ministeriall in the Church which if I can solidly maintain against these underminers of Religion despisers of Ordination and vastators of all true ministry I doubt not but I and others may still use these Names of Clergy and Laity without sin or scandall to any sober and good Christians To the main therefore of the Objection which is made against the vertue and efficacy of Ordination 16 Prophane minds prone to cavil at all holy mysteries aswel as the Ordination of Ministers 2 Pet. 3.4 by the Catholick and Antient way of Bishops and Presbyters which they so slight I answer That at the same rate of prophane and Atheisticall reasonings they may as well dispute as Julian would have done and those Scoffers daily do which are foretold should be in the later dayes What vertue is there in the water of Baptism more than any other by which to regenerate a sinner to wash away sins to seal comforts to confer grace to represent the blood of Christ of which a man may meditate every time he sees any water or washeth his hands Hence the mean esteem and contempt indeed with proud and presumptuous Catabaptists have against that holy Mysterie of Baptism which all Churches in all ages have used with reverence and comfort according to Christs Institution and the Apostolicall custome So also the spirituall pride of those prophane Cavillers will argue what efficacy can there be in the Bread and Wine at the Lords Supper more than in other of the same Elements at our ordinary Tables and in every Tavern What doth the form of Consecration by the words of Christ and prayers add to them or alter them Nay since the blasphemous boldness of proud and wicked men will count nothing of outward form sacred no wonder if by the same contradictive spirit they quarrel at not only the Humanity or flesh but also the Majesty and divinity of our Saviour Jesus Christ and seeing the outward meanness poverty and ingloriousness of his life and death many of them scarce own him for a Saviour or for the true Messias And no further than is agreeable to their Seraphick fancies Against whom Irenaus d sputes by which they labour after the like fondness of some in antient times to
turn all the solidity of Truth the certainty of History and the Sacredness of the mystery of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 23. de Trinitatis Myst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Heb. 11.1 Faith is the evidence of thâ—ngs not seen c. Nemo â—â—dicet hâ—mano modo quod diviâ—o geâ—itur sacramento nemo mystâ—â—ia caelestia discutiat ratione humana Crysâ— S. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in cp 43. God manifested in the flesh into nothing but Familisticall whimseys empty notions and sublimity of nonsense As if there were more light of Religion in their modern Meteors and gross illuminations than in the Sun Moon and Stars in Scripture Ministers and Christians of old whereas the same holy and humble faith by which true Christians do believe Jesus to be the promised Messias the Son of God and only Saviour of the world notwithstanding all that blind Jews or proud Gentiles object against him doth also teach them to receive with all humble thankfulness and religious reverence all those holy orders duties and Institutions in their plainess poverty and simplity which Christ hath setled in his Church and which the Church hath continued according to his word in all humble fidelity Nor doth the meaness of outward appearance or any naturall and civill disproportions which appear to humane sense or reasonings any way prejudice or weaken the faith devotion duty and obedience of those who live by faith and look with the eye of faith and act with the hand of faith in all those holy offices and Ministrations which are grounded on the word of Christ To judge of Christian Mysteries or Ministries by common sense or carnall reasonings as Sarah did of the Promise is to make Christian Religion most ridiculous mean and insignificant whose vertue and efficacy as the faith of Abraham depends not upon any naturall morall or politique powers faculties habits abilities or actions that are in or flow from the persons acting in them and dispensing of them nor the Elementary sensible natures of the things used in them But meerly upon that divine vertue and power of Christ Instituting such holy things as duties to be done to such a religious end by such men and means in such a manner and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Ma. de sid Tota ratio sacti est potentia facientis Aust Greg. N. s Vita Mosis Carnem agni licuit comedere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ossa vero non confringendâ— credenda non curiosius discutienda sunt dei mysteria c. 2 Cor. 2. In mullis scientia Pauli à disputatione tranâ—it in stuporem cujus tanta erit praesumptio ut disserendo existimet aperienda potius quà m silentio miranda Amb. voc l. 2. 1 Cor. 1.27 and all this in his Name that is meerly as an Institution of his divine power and wisdome and whence they have their efficacy and also authority not indeed among affected Novelists curious speculatists proud hypocrites or contentious worldlings but among humble devout and true believers who are also doers of the will of God in all things holy just and morall who knowing what belongs to the life and obedience of Faith disdain not to submit themselves to any way and order seem it never so weak and simple that Christ hath appointed to them and his Church who alone can make weak foolish and contemptible things to be powerfull and effectuall through the concurrence of his Spirit and grace to those great and holy ends for which they are by him Instituted in his Church So that it is not any Magick charm or Enchantment as these prophane minds scornfully deride which makes the common elements to become Sacraments by that solemn Consecration which is rightly performed by one that is from Christ appointed as a minister of holy things No more is it any fantastick and imaginary power which of a common man makes a Minister of the Gospel by due Ordination which is a setting apart of some fit and worthy men from the ordinary capacities comon relations and humane affairs of the world either as naturall or civill and Consecrating them by prayer and imposition of hands and power of the Spirit to the peculiar service of Christ and his Church in the holy Ministry Pantomimi sunt in religione Hypocritae quo minus sancti sunt co magis simulant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studentes non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this not to be done by any one that please themselves to be at once both apes and hypocrites in religion to act a part and make a Stage-play of holy Ordination by a popular presumption but only by such as Christ hath fitted with gifts and enabled with power of his Spirit to Consecrate and Ordein a succession of Ministers to the service of the Church being themselves formerly ordeined and so invested with that great and holy power of order So that it is the powerfull Word and Spirit of Christ In ordinatione Deus est causa principalis homo instrumentatis Deus vocat primario Ecclesia mediante declarante quem à Deo vocatum praesumit Gerard 2 Cor. 10.5 as the King and Prophet of his Church which commands the duty establisheth the Order and gives the blessing as in other so in this of Ordination In obedience to which true and excellent Christians willingly captivate all their high imaginations and subdue every thought which exalts it self against the rule of faith the word of Christ pulling down all the strong holds of proud and humane reasonings Submitting to every holy Ministration and true Minister in his office for Christs sake from whose grace Spirit and promise they expect and find that blessing comfort and inward peace which is only to be had in Christs way which depends meerly on his divine will and power which changeth not the nature of things but their relation and use to an higher and spirituall end requiring faith humility reverence obedience and thankfulness in every believer or worshipper 17. Right Ordination Efficacious relatively and spiritually not physically So that although Ordination of a Minister to the peculiar service of Christ and the Church by such as have the right and power by uninterrupted succession duly derived to them and to be derived orderly from them in all ages do not add to the Naturall Morall or Spirituall gifts and indowments of men as they are personall and inherent any more than the office of Embassadour or Judge or Commander doth in Civill or Military employments confer any thing to the inward abilities of the man yet that honour and authority rightly derived to any one invests him with a relative Idem valet deputati ac deputantis autoritas in quantum depâ—tatur Reg. jur yet reall power qualification and capacity of doing or declaring the will of another to the same validity as if the principall himself did it by whose authority alone any other is sent
and enabled to effect those things which none other can presume to perform without vanity sin and presumption who hath not that gift power or authority consigned to him The right Ordination then of Ministers in the way of an holy succession in the Church of Christ hath in Religion and among true Christians these holy uses and clear advantages peculiar to it 1. 1. It confirms the truth of the Gospel 2 Cor. 8.23 First as to the main end the Glory of God and the saving of mens souls by their believing and obeying this testimony of all true Ministers that Jesus Christ is the only Saviour of the world Nothing gives a more clear and credible testimony to the glory and honour of Jesus Christ and to truth of the Gospel than this uniform and constant succession of Ministers Multi barbarâ—rum in ChristuÌ„ credunt sine charactere vel attramento scriptam babenter in cordibus sum per spiritum salutem et veterum traditionem diligentes custodientes quam Apostoli tradiderunt iis quibus committebant Ecclesias cui ordinationi assentiunt multa gentes c. Iren. l. 3. c. 4. by a peculiar Ordination and authority even from Christ himself in person who at first began this Ministry and sent some speciall men as his messengers to bear witness of him in all the world that so men might believe not only what is written in the word before it was or as it is now written but also as that glorious truth hath been thus testified every where and in every age by chosen and peculiar men as a cloud of most credible witnesses whom thousands at first did and to this day do hear preaching and see them Celebrating the holy mysteries of Christs Gospell who never had or used any written word nor ever read it and for the most part believed before ever they saw any part of the Bible which the constant Ministry of the Church hath under God hitherto preserved chiefly upon the testimony and tradition or record of those that were ever thought and alwayes ought to be most able and faithfull men specially appointed by Christ in his Church as a perpetuall order and succession of Witnesses to testifie of him and to minister in his Name to the end of the world This walking Gospel and visible Ministry consisting as it ought of wise and worthy men Minister est verbum visibile ambulans Evangelium who have good reputation for their piety learning and fidelity running on to all generations is as a continued stream from the blessed Apostles who were the first witnesses immediatly appointed by Christ to hold forth his name and Gospell to the world Acts 1.8 which though never so far off in the decurrence of time from the fountain yet still testifies and assures all wise men that there is certainly a divine fountain of this ministeriall power and so of Evangelicall mysteries and truth which rose first from Christ and which hath constantly run as may appear by the enumeration or induction of particular descents in all ages in this Channel of the Apostles and their successors the Bishops and Presbyters of the Church for the better planting confirming and propagating of the Gospell to all Nations and times As a duty charge or office injoyned by divine command to some men and lying ever as a calling on their consciences Hereby evidently declaring the divine wisdom and Fatherly care of Christ for the good instruction and order of his Church in his personall absence In that he hath not left the Ministry of the Gospell and his holy Institutions which he would have alwaies continued for the gathering edifying of his Church to a loose and arbitrary way among the rabblâ— and promiscuous heards of men which would soon have made Evangelicall truths seem but as vagrant fables and generall uncertain rumors which run without any known and sure authority in the common chat and arbitrary report of the vulgar by which in a short time both the order beauty honour purity and credit of Truth is easily lost among men This holy and successionall ordination of the Evangelicall Ministry gives great proof and demonstration as of Christs personall presence as chief Bishop and Minister of his Church so of the fulfilling of Christs word and the veracity of his promise Mat. 28. after his departure to be with them that were sent and went in his name to the end of the world That the gates of hell neither yet have nor ever shall prevail against the Church While it carefully preserves a right succession holy order and authority of true Ministers the devill despairs of ever overthrowing Christian Religion in its reformed profession in any Country Down with the order Mat. 16.28 and sacred power and succession of the Ministry and all will in a short time be his own 2. 2. Evidenceth the Churches care Agnitio vera est Apostolorum doctrina antiquus Ecclesia status in universo mundo charactere corporis Christi secundum successiones Apostolorum quibus illi eam quae est in unoquoque loco Ecclesiam tradiderunt Scripturarum sine fictione custodita tractatio plenissima lâ—ctio sine salsatione secundum scripturas expositio legitima diligens sine periculo sine blasphemia Irenaeus l. 4. c. 43. In Ecclesia Catholica bacte nus inviolabili observatione tenetar qua potissimum Catholici ab Haereticis discriminantur nimirum ut cujusvis meriti atque praestantiae â—ir fuerit non sua sponte praedicationis munus suscipiat sed expectet donec ab Ecclesia mittatur ab eaque sacris functionibus initietur siâ—que initiatus praedicationi Evangelii mancipetur Baronius An. Anno Christi 44. It is also a notable evidence of the Churches care and fidelity in all ages not only in the preservation of the oracles of the word which it hath done but also of a constant holy Ministry to teach and explain them Also to celebrate those holy mysteries which are divinely annexed to the word as seals to confirm the faith of Christians And lastly to exercise that wholsome discipline for terror or comfort the power of which is chiefly in the Pastors and Rulers of the Church As it is then for the honour of the wisdom of Christ in the originall to have instituted such holy mysteries and such a Ministry so it is for the honour of the Church in the succession of all ages to have thus preserved them and it self in that order which becomes the family of Christ which had come far short of any well ordered family if the Father and Master of it Jesus Christ had left every servant to guess at his duty and all of them to scramble what part they list of employment aliment and enjoyment but the Lord Christ as every wise Master doth hath appointed and his Church hath preserved to this day constant Stewards and dispensers of holy things in his house-hold whose duty t is to
dignitatem Amb. de dign Sacerd. c. 5. prayer and imposition of hands wherein the Spirit of the ordeiners and the Christians present with the ordeined joyn together in his behalf to God is a very great and effectuall means to indue the ordeined in some sense with an other Spirit not only as to power but as to the increase of ministeriall gifts which fit him to receive and use that authority yea and for the strengthning exciting and enlarging those sanctifying graces by which he is more fitted for and prospered in the work of the Ministry than he was before or any other can ordinarily be without this due Ordination whereby his wisdom humility charity zeal devotion industry purity exactness and constancy are increased so as are most requisite for the great work and office of a Minister 4. It binds the conscience of the ordeined more strictly to the duty and office as to discharge it so to endeavour by all holy means of study prayer conference meditation c. to preserve use and augment those gifts faculties or graces naturall acquired or infused for the right discharge and fulfilling of his Ministry to the glory of God and the Churches welfare D. Origine dicunt eum sine vocatione se ingessisse in efficium docendi inde factum est quod in tot errores prolapsus sit Chem. de Ecclesia Res Dei ab bomine dari non possunt Synod Rom. both in true peace and holiness Hence the great learning of Origen and admired gifts were thought by some less prospered and blessed of God because he presumed to do the work of a Minister before he was blessed ordeined and authorised by the Church 5. Due Ordination gives comfort countenance Quomodo valebit secularis homo sacerdotis ministerium adimplere cujus nec officium tenuit nec disciplinam agnovit Is Hisp off l. 2. c. 3. Qui infideliter introivit quid ni infideliter agat Bern. Tit. 2.15 Acts 4.20 John 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Niss de Scop. Christia Aug. Ep. ad Honorarum 2 Euseb Hist l. 6. c. 19 Origen Preached before he was ordeined Presbyter before Alexa Bishop of Jerusalem and Theod. Bishop of Cesaria for which Demet. Bishop of Alexand reproves them But they excuse it as a custom there for probation of such as they found Idoneous for their learning and gifts As common placing is in Colleges and divine courage to true Ministers as the anointing did to the Prophets of old and the solemn mission of Christ did to the holy Apostles to Preach not as popular Scribes and precarious Pharisies but as St. John the Divine having authority from Christ whose Ministry like John Baptists is not from men on earth however transmitted by men but from God in Heaven In this confidence they can rebuke with all authority With this conscience they cannot but speak in the name of the Lord They do not fear the face of men or devils in Christs way They forsake not as hirelings the flock when the Wolf comes as having no relation or tye to the flock which is not committed to those self intruders but usurped by force or invaded by stealth True Pastors in time of generall not personall persecution dare not leave their flock destitute but choose to be examples to them of suffering cheerfully for Christ expecting Christs promise and assistance in his way The righteous Minister is as bold as a Lion for he that walks uprightly in the Spirit and power and way of Christ walks seemly But all usurpers are cowards and are ready to insinuate and crouch to all wayes of mean and vulgar complyances giving the Belfry leave to swallow up the Church and Chancel too Falsely and vilely flattering the people as if ministeriall power were in them and from them And this some do purely for filthy lucre where there is a miserable dependance for maintenance upon peoples good will and chiefly to prevent any question or scrutiny which may be made by some nimbler sophisters touching their precatious usurped and beggarly authority as Ministers which is truly none This keeps them justly so in aw that those popular Preachers dare not use that just rigor and severity in cases of most apparent crying sins in people which a true Minister having good conscience and good authority knows how seasonably and discreetly yet freely and effectually to use not to his own pomp Empire or advantage but to Christs glory the Churches good and the honour of Religion though it be to his own detriment and danger as St. Chrys stom St. Basil Naz. and other holy Bishops and Presbyters oft did 6. Right Ordination preserves Order and Decorum in the Church and holy administrations also it fortifies the function of a Minister with due respect and decent regard even before men so that neither the persons nor function and office of Ministers are easily to be despised when publike Ordination is duly performed with that solemnity and holy manner as was of old in this and all true Churches and which ought to be so still It likewise conciliates in Christs name and for his sake much love reverence esteem patience and obedience toward Ministers in their places and duty from all true Christians yea and it raiseth a just veneration to duties Mat. 10.40 thus rightly celebrated among the faithfull by those of whom Christ says He that receiveth you receiveth me and he that despiseth you despiseth me and him that sent me Constantine the Great alwaies treated the Bishops and true Ministers of the Church with all observance and pious respect Euseb â—iâ—a Câ—â—sl l. 1. c. 35. Mat. 10.14 2 Tim. 4.3 This makes them received in the name of Prophets as Apostles or Angels sent from God valued by true Christians as their right eyes This makes Christ sensible of their inâ—uries as his and the very dust of their feet becomes a dreadfull witness against wicked and proud rejecters of them who thinking them to be Ministers but of courtesy or civility cannot regard them with conscience and duty But imagine that they may at the pleasure of any passion lust or secuâ—ar design be mocked despised degraded cast off and quite abolished That so their liberty may prefer a heap of teachers of their own raking and making before any of Christs sending and the Churches ordeining Such being most fit for their sinister ends who come in the peoples name and have no higher or nobler Spirit acting all things in their Levelled Ministry by the same irreverent irregular inconstant rude insolent and uncomly Spirit of popularity which is most prevalent in those that are most enemies to and afraid of the true ministeriall power and due ordination Cujus ordinatio despicitur ejus praedicatio contemnitur Ber. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creations of the people when men list are easily rejected cast off with scorn yet without any sin and shame yea they cannot be regarded or
followed without neglect and affront of the true Ministâ—y Non Domini sed Daemonis sunt haec pascua Hi pastores Luther and this not without a great sin The devill is never pleased better than with such pragmatick Preachers and false Prophets who do Satans work under Christs Livery which is at once to invalidate and overthrow as the true Ministry so all conscience of true Religion that so having by these Nimrods hunted out and destroyed all the race of the antient holy order and succession he may set up the Babell of his Kingdom No Symptom of lapsing unto Atheism so great as the despising of the Ministry which Eusebius observes before the destruction of the Jews Aliâ—nâ—n sunt reâ—iâ—iendi praedicatores qâ—am quâ—s Christus instituit qui primus Apostolos mâ—sit Tertul de prae ad Hâ—â—r Oâ—tendant mihi ex qua auto itate prodâ—runt Probent se no vos Apostolos virtutes proferant miracula Tert. Ibâ—d 7. It gives great satisfaction to the conscience of all true believers and serious Christians in point of duty discharged and comfort obteined by holy ministrations of whose validity and efficacy they have then least scruples when they are most assured of the authority of the Minister performing them as in Christs way so in his Name wherein blessing is to be sought and only to be found Hence also they expect the graces of the duty when the Ministration is rightly done by those that are in Christs stead as to the outward form and presence which none can without a ly and hypocrisie pretend to but only true Ordeined Ministers Others in their arrogant and impudent intrusions are justly and easily despised and all duties they do which are first questioned then denyed having no plea or pretence of authority from Scripture reason or from the custome and practise of the Church whereby to perswade any sober man to regard them any more than God did the Oblations of Cain or Corah Nothing is more abhorred to the God of order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 10.8 All that came before me were thieves i. e. came without commission in their own names In venientibus est praesumtio temeritatis in Missâ— est obsequium servitutis Jeron than presumptions in piety which disdain to serve God in his own way Nor will their zeal cover their rudeness and disobedience or excuse the ly which pretends to speak and go and run and prophecy in Gods name when the Lord sent them not Jer. 23.31 32. Therefore the antient Greek Lyturgies prayed in their Ordination of Ministers and Consecration of Bishops that God would bestow on the Ordeined such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministeriall gifts that the holy Ministry might be unblemished and unblamable that thereby a reverence might be preserved to holy offices and holy officers too for the peoples stay satisfaction and comfort And whereas the pleader for the peoples privilege and duty to Prophecy objects that few people are ever assured of those Ministers being duly ordeined who daily preach among them and administer holy things It is true every Minister doth not Luther demanded of Muncer a fanatick Prophet what ordinary call or Mission he had with which Luther contented himself In vita Lutheri every time he preacheth shew the letters or the Charter of his Ordination Nor is it necessary but only at some times If the discipline of the Church in this point were such as it ought to be in practise and which was in our Constitution viz. That none might presume to officiate properly as a Minister in holy Administrations beyond probationall preaching but only such as were sufficiently known to be true Ministers rightly Ordeined in publique under sufficient testimoniall The strict care of this would be a great means both to restore the lapsed honour of the Ministry and to establish many shaken Christians in their faith As right Ordination of the Evangelicall Ministry carrys with it the only acceptance from God as a service and duty for to others God will say Who required these things at your hands So it procures unspeakable blessings of Gods graces and gifts upon the Churches of Christ and the houshold of Faith more truth and soundness in the faith more Union Peace Charity Order Constancy c. The flourishing of Aarons rod Numb 17. both in blossomes and ripe fruit sufficiently testifies against these envious murmurers against Ordination whom the Lord hath chosen and ordeined to serve him as Ministers of the Gospell Rom. 4.10 How shall they preach unless they be sent It 's negative They cannot rightly lawfully acceptably successfully comfortably preach unless duly sent in Gods way nor can that place be meant only of the Apostles as F. Socinus interprets it since as Preaching and Ministry so authority in them and regard to them is alwayes necessary for the Churches good Never any Church or Christians were eminent for sound knowledge Orthodox profession or for holiness of life in all charity and vertues but only there where true Ministry and right Ordination was continued and incouraged The more any Church or Christians are defective or neglective and loose in this the more they are presently overgrown with ignorance or Errors or Superstition or infinite Schismes prophane novelties and scandalous licentiousness when every one that lists makes himself or another a Minister in new and Exotick wayes Such mock-Ministers are but as the block that fell among frogs nine dayes wonder but afterward the Pageantry concludes in the prophane babblings contempts and confusions justly and necessarily following such mockeries and Impostures Nor are they attended with only contempt of those Pretenders but also with neglect and indifferency in some men as to all holy duties and ministry Non fortunat Deus labores torum qui non sunt ordinati quanquam salutaria quaedam afferant tamen non aedificant Luther tom 4. Gen. fol. 9. which the miserable experience of many people in this Church too much confirms at this day No men and women being more dark unsavoury disorderly wasted torn wounded and scattered into factions and errors than those deluded creatures whose first error makes way for all other forsaking the true light and salt of the world and of the Church the teaching order and guidance of their true and faithfull Ministers After this they are easily abused with twinkling snuffs unsavory salt with Wolves and thieves who come not in at the dore when it is fairly open but climb over or creep under the wall of government order and discipline that they may steal destroy and disperse the flock Out of you shall arise men Joh. 10.1 speaking perverse things i. e. they rise of themselves by popular forwardness and disorderly presumption not from Christs and the Churches ordination Hence they prove so grievous and mischievous to the Church Acts 20.30 So that it is not only the Calamity and misery of poor Christians to be thus abused but it draws them into
many sinfull evils and snares while they forsake or cast out and despise their rightly Ordeined and duly placed Ministers and either follow and incourage such seducers as are very destructive both to the Churches peace and to mens souls both in the present and after ages or else fall to a neglect indifferency yea and abhorrency of all Religion The Order Power 20. Summary Conclusion of the power and efficacy of right Ordination and Authority then by which right Ordination is conferred on the true Ministers of the Gospel as was here in England although they seem to proud scorners to unstable minds to ignorant and unbelievers as frivolous as the Gospel seems foolishness yet to the humble eye of Faith it appears as the wisdome holy order and commission of God for the continuall teaching well guiding and edifying of the Church of God by truth and peace to Salvation The blessed and great effects of which depend as I have shewed not upon any naturall power or vertue tranfused from the Ordeiners to the Ordeined but upon the Word Promise and appointment of Christ sending them in this method of the Churches triall approbation and ordination In which by the judgement and conscience of those who are of the same function and so best able to examine and judge of gifts and abilities the examined and approved is publickly authorised and declared to be such a Minister as the Lord hath chosen to be sent such as the Spirit of Christ hath anointed and consecrated by meet gifts and graces for the service of Christ and the Church in that great work of the Ministry One who is thus ordeined the Church may in any part of it comfortably receive and own in Christs name One who is partaker duly of the comfort of that promise from Christ Mat. 28. to be with his true Ministers to the end of the world which could not be verified as interpreters observe of the persons of those then living and first sent by Christ who were long since at rest in the Lord but of their lawfull Successors rightly following them in the same office and power Non sunt successores in officio qui ad officium accedunt alio modo quam institutum est Reg. Jur. without which they are not truly their Successors in the Ministry and authority from Christ No more than they can be Embassadors Deputies and Messengers from or to any one from or to whom they have no assignment of any power by letters or other way of commission which when most legally and formally done by deeds and instruments of writing yet these receive no naturall change of their qualities nor is any inherent vertue conveyed to them when they are made instruments to testifie the Will and convey the power of any to another but they have such a change in relation to their appointed use and end as alters them from what they were before in common and unlimited nature The like is as to religious ends and uses where some men are specially ordeined to be Ministers having all their efficacy and authority as to that work from the will of Jesus Christ from whom alone such power is derivable and that not in every way which the vanity of men list but in such as the Church hath constantly used according to the Scripture Canons and directions which are clear to Timothy and Titus which are the great paterns and evident commissions for right Ordination and Succession to the Ministry besides other places Against the undoubted Authority and pregnant testimony of which Epistles and Scriptures joyned to the Churches Catholick custome it will not be easie for any Novelist to vacate and abolish that holy Succession and due Ordination which the true Ministers of England have generally had in this Church which in my own experience I cannot but with all truth and thankfulness testifie to the glory of God to the honour of this Church and those reverend Bishops as Fathers of it who not only with great decency and gravity but with much conscience and religious care ordeined Ministers as very many so very worthy Nor on the other side will these Novellers easily perswade judicious Christians That any upstarts and pretenders in any other way which as it is poor and popular so it comes very short and unproportionate to what is required in and of a Minister can have the power and Authority of true Ministers Habentes cum iis consortium praedicationis habeant necesse est consortium damnationis Tertul. de Haeret. auditoribus Jo. 2.8 having no right Ordination to which no mans pragmatick pride and self-confidence nor the ostentation of his gifts to others by a voluble tongue nor the admiration and desire of his si ly and flattering auditors can contribute any thing either as to the comfort of the one or the other but much to the sin and shame of them both as perverters of Christs order and the Churches peace forsaking their own mercies while they follow lying vanities which cannot profit them 17. Yet meer form of Ordination makes not an able Minister Not that every man that is Ordeined a Minister as to the meer outward form in a right and orderly way is presently of the essence and truth of a Minister in Christs esteem or in the comfort of his own conscience The ordeined may be such hypocrites as Simon Magus was when baptised as have neither reall abilities nor honest purposes aiming at Gods glory or the Churches good but meerly at their own worldly ends and base advantages The Ordeiners also may be either deceived in the judgement of Charity or corrupted by humane lusts and frailties so as greatly to pervert and prophane this holy Institution No man hath further comfort of his being Ordeined a Minister than he hath reall gifts and competent abilities together with an holy and honest purpose of heart to glorifie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baz M. ep 187. The antient custom of the Church receives none to be Ministers but upon strickt examination before they are ordeined Concil Nic. 1. and â—he Concil Caâ—ib 1. c 9. takes care that none be Ordeined Presbyters without due examination in the discharge of that holy office and power to which he is by the Church appointed Nor can on the other side the Ordeiners more highly offend in piety against God and charity against the Church than in a superficiall and negligent way of ordeining Ministers which antiently was not done but with solemn publick fasting prayer and great devotion Indeed nothing should be done in the Church of Christ with greater exactness both for inward sincerity and outward holy solemnity than this weighty and fundamentall work of carrying on the Ministeriall power and authority in a fit and holy Succession Abuses here are prone to creep in the Devill coveting nothing more than to undermine weaken and overthrow this main Pillar on which the Church and house of God doth stand Ministers either
unworthily or unduly Ordeined are like sleight and ill built ships which endanger the loss of themselves and all those that are embarqued in them and put to Sea with them Miscarriages in the matter of ordination of Ministers are to the unspeakable detriment and dishonour of Religion as unskilfull cowardly or perfidious Officers are to Armies I shall never hope to see the Church flourish or truly reformed untill this Point of right Ordination of Ministers be seriously considered of and duly restored to its Pristine honour and excellency when to Ordein Ministers for the service of the Church Oâ—ortet Ecclesiae Epis ministrum Christi esse formam justitiae sanctimoniae speculum pietalis exemplar veritatis doctorem fidei defensorem Christianorum ducem sponsi amicum cui ille irascitur Deum sibi iratum non hominem sentiat Bern. ad Eng. l. 4. was not to prefer men to a Benefice so much as to recruit Christs regiments to strengthen his forces to fortifie the Church and true Religion with most vigilant Watchmen and valiant Champions whose care was on every side to defend the Flocks of Christ against all enemies which were to be as the Cloud or Pillar of fire both lights and guards to Christians upon all occasions who made conscience to live with to suffer with yea and to dy for the sheep as good Shepheards Such men only are fit to be Ordeined Ministers such Ministers ought to be prayed for highly prised and perserved in the Church by all that desire to transmit any thing of true Religion to Posterity nor was the Church of England or yet is destitute of such Ministers both duly and worthily ordeined to the service of Christ and this Church To abolish this order or to usurp to undue hands or to contemn this Sacred and right Ordination which sends forth able Ministers in Christs way can be no other but a most cruell and detestable sacrilege far worse than that of robbing the Church of its maintenance for such Ministers Cyprian reproves Novatus a factious Presbyter Quod Felicissimum satellitem suum diaconum suum constituit neâ— sciente nec permittente me sola sua factione ambitione Acts 8.18 All undue Ordination is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. profanum detestandumque ludibrium Bâ—s both as preaching and ruling well wich yet is a sin of so deep a dy that no Niter can cleanse it being seldome ever pardoned because seldome repented of so as to make a â—ust restitution without which repentance is never true Yea for any Laymen in a brutish violence and meerly by Ppular insolency to arrogate this power where it is not or to abrogate it where truly it is is a sin of a more heynous nature than that of Simon Magus was who had so much of civility justice and good manners as to offer money for a part of the miraculous and Ministeriall power It is indeed no other than a Cyclopick fury and unwonted barbarity ill becomming any sober or civilized Christians thus to wrest the keys of Gods house out of the hands of those Stewards with whom the great Master Christ hath specially intrusted them for the right Oeconomy and dispensing of all holy Mysteries and Institutions And when such rude and unruly fellows have thus insolenced these Officers of the Church and bound their hands how comly will it be to see the keyes of the kingdome of heaven Ischyras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-ordeined or only by Rolâ—thus a Persbyter Hence Athanasius Apol 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pro. 20.23 managed or committed as it were to Boyes to Pages and Laquies to weak mean mechanick ignorant dissolute and riotous wretches who not conscious to any true Ministeriall power or just authority in the Church can never make conscience of doing any holy Ministerial duty to which they are most unfit never caring how prodigall they are of the truth and honour of Religion of their own or other mens souls It being a sport to such proud and spitefull fools to do wickedly to speak prophanely and to live disorderly in the Church And not content to commit a rape upon true Religion and the holy orders of Christs Church as Absalom did on the house-top before the Sun and all Israel they will further in time justifie the flagitiousness of their villanies as if the zeal they had for true Religion provoked to such outrages these pestilent pandars for errors and all licentiousness with their followers who must presently all turn preachers though never duly Ordeined nor fit ever so to be yea their arrogancy makes them ordeiners too of whom they please to set up to minister to their extravagant lusts and follies which makes them many times much fitter for the flocks or cages than for the pulpits These will surely come at last as much short of the happy effects of true Ministers as they are far from that holy power of right Ordination which I have proved to be from Christ and the Blessed Apostles rightly derived to us by the constant Custome of this and all Churches and this not as a cypher or meer formality but as of sacred Institution so of reall and excellent efficacy and divine vertue in the Church where duly used and applyed Which was that I had to prove against the scurrillous objections of those that seek to despise and destroy the whole Function Ordination and divine authority of the Ministry of this Church Reader the Reason why the Folios of this Book do not follow is because the Copy for Expedition was divided to two Printers Of speciall Gifts of the Spirit pretended beyond Ordinary Ministers ANother great Calumny 3. Calumny or cavill That the Ministers of England have not the Spirit to which their Adversaries pretend highly urged by their Adversaries against the true Ministers of the Church of England whose due and right Ordination I have vindicated to be as Divine so both Necessary and Efficacious is as a forked arrow sharpned with Presumption and Prejudice On the one side an high esteem and confidence which they have of themselves and a very low despicienty of all Ordained Ministers on the other side even in that which is the highest honour of Man or Minister while these Anti-ministeriall Adversaries pretend That the Ordained Ministers have not the Spirit of Christ nor can or ever doe Pray Preach and administer holy things by the Spirit which these new Modellers challenge in such a plenary measure and power to themselves that they justifie their want of ordinary abilities and endowments by their needing none Excusing their not studying or preparing for what they utter by their being specially Inspired Colouring over their well known idlenesse ignorance illiteratenesse and emptinesse by the shews of speciall Illumination sudden Inspirations and spirituall Enablements Which they say they have far beyond any Ordained Ministers And this by the Spirit of Christ which is extraordinarily given to them which suddenly leads them into
all Truth and enables them for all Duties and Ministeriall Offices That this is their Call from God to Preach and to usurp the places of all Ordained Ministers whom they pretend as far to exceed in Inspirations as the Apostles did their former selves after once the power of that Spirit was come upon them To this Calumny and Ostentation my first reply shall be Answ 1. in all humble tendernesse to beseech God Of the Spirit of God in men how to be considered of to give me holy wisdome rightly to conceive of and graciously to expresse my self touching the Spirit of God that I may * 1 Cor. 2â— 32. not give any offence or occasion any grief and mistake to any excellent Christians I * Delicatâ— res est Spiritus sanctus Bern. know well that the Spirit of Christ is a thing of pious curiosity and holy delicacy That in what way soever it manifests it self to the Church it is to be entertained in thoughts Flabat Spiritus fluebant lacrymae suspiria pr. ces Bern. Luk. 11.13 Ioh. 14.17 words and actions of Christians with all cautious tendernesse and religious reverence that so wee may neither conceive nor speak any thing unbeseeming its majesty and purity nor damping or afflictive to its holy influences gifts and breathings on the spirits of any true Christians whose highest honor happinesse and communion with God and Christ and one another 1 Ioh. 3.24 Hereby we know that he abideth in us by the Spirit which he hath given us is by the Spirit of Christ I know that its motitions and inspirations are as most free * Ioh. 3.8 blowing where it listeth not where any man list to boast and pretend so they are not so easily discerned whence they come and whither they goe save onely by accurate watchings Sunt quaedam Spiritus sancti circâ— noâ— dispensatoriae vicissituâ—â—es qua nisi vigilantissime observentur nec praesentem glorifices nec absenâ—â—m desideres Bern. Cant. l. 17. and sober obsâ—â—â—â—tion where the surest discoveries are made by those holy fruites and effects which are manifest in the habits of grace or formations of Christ in the new man of our hearts or in the works of our lifes which being done after a religious rule and way are in the judgment of Charity to bee esteemed as effects of Gods Spirit Rom. 8.9 Gal. 4.6 1 Thess 4.8 Tâ—stimonium Spiritus sancti praesentiae praebent opera salutis vitae quae praestare non possumus nisi Spiritus Christi qui vivificeâ— adesset Ber. ser 2. S. An. I am far from doubting or denying that the Spirit of Christ dwels in the hearts of true Beleevers by speciall gifts of grace beyond Natures sphere nor do I question but that the Spirit of Christ doth furnish many men with speciall gifts above others for the service both of Churches and States in the outward visible way of Gods providence as to Bezaleel and Saul Nor yet do I deny but the Spirit of Christ may give extraordinary abilities that is beyond others and beyond mens own selves as to former common gifts and parts for the good of the Church in eases where ordinary means are defective Nor do I dispute this holy and usuall influence of Christs Spirit on Christians inlightning opening hatching fostring calming composing and specially comforting in particular cases Omnia sacra gustaâ—a afferunt mortem si â—on de Spiritu accipiune condimentum prorfus mors in â—llâ— nisi Spiritus fâ—rinula dulcorenâ— Absque Spiritu sacramentum sumitur ad judicium caro non prodest litera accidit fides â—â—r â—ua est Ber. s 33. Cant. also quickning to duties inabling in duties yea sometimes supporting with herâ—icall impulses and assistances in conflicts temptations and sufferings from men and devils also reviving in dejections desertions darknesses and exhaustings of our owne spirits and common gifts All this I willingly grant and earnestly desire that I may have daily more experience of in my selfe and from others not onely for private comfort but for publique good of the Church of Christ Câ—â—lum fit â—â—iâ—â—a habitatio Dei facta â—â—â—â—ia prerogative c. Bâ—â— I desire highly to prize the happy priviledge of those that doe truely enjoy these inspirations and humbly use them I wish all true Christians a blessed increase daily in this communion with God and one another by reall gifts of the Spirit which are beyond the best improvements of meer Nature I know no other heaven here or hereafter Tepidorum dissolutorâ—m est nolle esse mâ—liores Siâ—us Deut. seipso mâ—lâ—â—â— esse non 〈◊〉 quia non vâ—â—â—t Ber. ep 91. ad Ab. but the reall and full inhabitation of Christs Spirit in our spirits that of Naturall Rationall and Humane they may become Spirituall Gratious and Divine Câ—rtissinâ—um est praescâ—tiae Spiritus testimonium amplioris gratiae desiderium Ber. ser 2. And. All that I fear is wilfull hypocrisie and weak delusions that which I most abhorre is false and proud ostentations such as some men are prone to affect Poâ—tentiloquium haereticorum Irenae and lowdly to boast of among credulous and simple people to which there can hardly bee given so exact and punctuall answers and confutations as both Reason and Religion afford to sober and wise Christians in all other Disputes For such pretentions of Gods Spirit 1 Ioh. 4.1 and of speciall Inspirations with which the primitive Churches were pestered and abused Iude 19.80 the Gnâ—sticks Montanists Catharists and others and by which the very Apostles were affronted and opposed are as meteors and comets so exalting themselves in high notions above the ordinary reach of Reason that they are not easily calculated by common accounts they are Raptures and Enthusiasmes by which cunning men seek to lose the eyes of spectators in clouds of obscurities and uncertainties Like some vaine and lunatick Christians who busie themselves more how to interpret the Revelation and to fulfill its mysterious prophesies then to understand Quantum adesâ— vera Spiritus sancti gratiâ— tantum â—besâ— omnis â—anâ— gloriola Ber. beleeve and obey the holy truths and clear precepts of the Gospell in all the other Scriptures Holy wise sober and humble Christians never boast rarely tell of those secrets of the Lord if ever they enjoy them Psal 25.14 Rev. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 51.7 Vain weak and proud men doe often arrogate those speciall inspirations to themselves as being least discernible or confutable by vulgar minds who once dazeled with the glisterings and flashes of pretended Inspirations think they may safely disregard 2 Pet. 2.18 When they speak great swelling words of vanity they allure c. and not look so low as the Scripture oracles and the plain manifestations of Christ by the Word and his constant Ministry Lead common people once into this maze wilder their weak fancies in the Wood
of those strange speculations those unwonted notions those pretty legerdemaines in Religion which some men aâ— Juglers study more than any solid trade of Piety they are hardly able to know a long time where they are as to true Religion or to find and owne any faire path of holy Truth and Order which might lead them out of that Fooles paradise wherein some men take delight to lose themselves and others 2. False and proud pretentions of the Spirit The ordinary Sophistry and craft when men want solid ground and true Principles of right Reason Order Law and Justice of Scripture Precept and holy examples from Christ or any truly gracious Christians whereby to justifie their opinions or practises their * Transgressor pâ—aecepti Dominici spurios sibi sociat Spiritus ad aerendo eis unus efficitur Daemon Bern. Ser. Ben. Ab. retreat is as Foxes when eagerly hunted to hide and earth themselves in this The spirit hath taught and dictated these things to them or impulsed and driven them upon such and such ways which are in congruous uncomely unwonted to and inconsistent with either the Catholick Ten t s or Examples generally held forth in the Church of Christ according to the plain sense and tenor of the Scriptures * The Fryers Mendicant p etended they had a fifth Gospell which they called the Aeternum Evangelium this they preached and defended saying the old Gospels must be abolished and theirs received Mat. Paris an 1154. Nauclerus an 1â—54 This is done with the same falsity yet gravity and confidence as Mahomet perswaded the credulous Vulgar by the help of Sergius a Monk that his fits of Falling-sickness and the device of his Pigeon coming to his Ear where he had accustomed to feed it were Monitions and Inspirations which he had from God by his Blessed Spirit * Whose hypocriticall sanctity Gâ—ilielmus De Sancto Amore vir doctrina pietate illustris opposed Pope Alex. 4. caused their blasphemous book to be burnt Platina Vit Al. 4. Just as weak and confused Writers of Romances having not well laid the plot and design of their Fancifull story are wont to relieve their over venturous Knights with unexpected enchantments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which salve all inconveniences superate all hyperbolies and transcend all difficulties as well as all rules of Reason or Providence So many men defective in their Intellectuall Morall and gracious Principles of true and sound Religion which all sober Christians own to be derived from and directed only by the holy Scriptures both in Faith and Manners they presently pretend the Spirit to be Patron of their most extravagant fancies and deeds the Deviser of their most incredible opinions the Dictator of their most indemonstrable dreams which no Jew or credulous Greek or Gypsy would ever beleive nor any man who were not willing to depose his reason and to suffer a rash and fancifull credulity to usurp the Throne and Soveraignty of his Soul This in generall I may reply to all those that forsake ordinary Precepts and follow New Revelations or pretend the speciall motions of the Spirit against the constant Rules and Institutions of Christ in the Word and I may tell it upon grounds of far greater certainty both of Reason and Religion than any of them can assure me or any man that they have these speciall impulses and graces of the Spirit beyond others who walk in the ordinary way of means and received methods of Christian Religion 1 Joh. 4.1 First discovery by the Word of God V. 3. First We are forbidden to beleive every Spirit because the Spirit of Antichrist may pretend to the Spirit of Christ we are commanded to try the Spirits whether they be of God or no we are told that every spirit which confesseth not that Christ is come in the flesh is not of God but is of that Spirit of Antichrist which is to come into the world as Christ foretold many should come in his Name and say loe here is Christ and there is Christ But beleive them not Mat. 24.23 What I pray doth more deny the coming of Christ in the flesh that is by a visible way of the Ministry to his Church in his person and in his succession then to say he is gone away again without taking any Order or leaving any Command or Institution for his Worship and Service to be continued in the Church by which his first coming might be made known in Preaching the Gospell and confirmed by the Seals of the Sacraments to his Church To say that Christ is so come now in the Spirit here and there by speciall Inspirations that he never came in that other old way of the outward and Ordained Ministry of Word and Sacraments hath so much of the spirit of Antichrist as it is against the evident testimony of the Word of Christ against the practice and the command of the Apostles and against the Catholick custome of the Church of Christ which hath always thus set forth and witnessed the first coming of Christ and must ever doe so till his coming again Which second coming onely shall put a period to the Word Sacraments and that true Evangelicall Ministry which now is by Christ Ordained in the Church As the first coming of Christ did to the Leviticall Priesthood and Ministry by Sacrifices c. We know That as the Illuminating Spirit of God guideth the humble 2. Joh. 16 13. Ioh. 17.17 Sanctifie them through thy truth thy Word is truth meek and industrious souls into all saving necessary Truths so these Truths are confined to and contained in the compasse of those which are already once revealed to the Church by the Spirit in the Word of God and which are by the Ministry of the Church dayly manifested and in this way are sufficient to make the man of God perfect to salvation 2 Tim. 3.17 Which is that one anointing from Christ and the Father which hath lead the Church into all truth by the sure Word which the Apostles taught and wrote so that no Christians have need that any man by any other spirit or as from this Spirit should teach them more or other as to salvation 1 Joh. 2.27 They that gape to heaven for the Manna of speciall Revelations when they are not in the Wildernesse but in the Canaan of Christs true Church may easily starve themselves or feed on the wind and ashes of fancifull presumptions while they neglect and despise the ordinary provisions God hath made in his Church It is clear that whatsoever is said or done beyond or against this written Word of Christ and surest rule of the Church is to be accounted no other then apocryphal lying vanities and damnable hypocrisies * Hoc prius câ—edimus non esse ultra Scripturas quod credere debeamus Nobis curiositate non opâ—â— est post Christum nec inquisitione post Evangelium Tertul. de prae ad Hae. c. 3. No
Spirit of Christ abstracts any mans faith from the Word or carries his practise against the Truth Order and holy Institution which Christ hath setled in his Church For it is most sure by all experience that the holy Spirit teacheth those Scripture saving-Truths by the ordinary methods and orderly means which the Wisdom of the same Spirit in Christ hath appointed to be used in the Ministry of the Church Ephes 3.10 Ephes 4.12 which who so proudly neglects and so despiseth Christ in them he may tempt grieve and resist the Spirit of God but he will never find the comfort of the Spirit in his unwarranted extravagancies which are but silly delusions and baby-like novelties having nothing in them of Truth Holinesse or religious Excellency beyond what was better known believed and expressed before in words and deeds by a far better way Christians ought never to turn such children and fools as to think Religion is never well unless it be in some new dresse and fashion of unwanted expressions and strange administrations we think that the Spirit of God teacheth all humble constant and exact obedience to the Word of God without any dispensation to any men at any time in things of Morall duty and Divine Constitution or Order according to the severall relations and religious capacities of Christians no reall sufficiency of gifts or graces doth justifie any Christian in any disorderly and unruly course of acting or exercising his supposed Inspirations in the Church no more then they doe in the Civill Offices of State Nor are these motions any thing of Gods speciall call in regard of the outward Order and Policy of the Church where the ordinary way of Calling Admitting Ordaining and sending forth right Ministers may be had in the Church 3. The vanity of of their wayes compared to the Word Be these impulses of the Spirit never so great yet they put no good Christian upon idlenesse or presumption so as not to use the ordinary means of study hearing reading meditating conferring praying and preparing c. Nor shall he either preserve or increase or profitably exercise any such gifts without study industry and preparatory pains which are the means by which God blesseth men with that Wisdome Truth Order and Utterance which are necessary for the Churches good The liberall effusions of some mens tongues their warm and tragicall expressions where there is something of Wit Invention Reading Method Memory Elocution c. in the way of Naturall and acquired Endowments alas these are no such rare gifts and speciall manifestations of Gods Spirit which these Anti-ministeriall men have so much cause to boast of There may be high mountains of such gifts ordinary and extraordinary as in Judas the Traitor which have no dews of grace falling on their barrennesse Nor are these boasters of Inspirations manifested yet either as equall or any way comparable to most true Ministers in any sort by any shewes of such gifts for the most of which they are beholding to Ministers labours and studies with whose heifer these men make some shift to plough the crooked and unequall furrows of their Sermons and Pamphlets A little goes a great way with these men in their supposed Inspirations and where they cannot goe far on they goe round in circling Tautologies snarled repetitions intricate confusions which are still but the same skains of thread which other men have handsomely spun and wound up in better method and order which these men have neither skill nor patience fairly to unfold but pull out here a thread and there an end which they break off abruptly to the confounding of all true Methods of Divinity and Order of found Knowledge The composednesse and gravity of true Religion in Publique especially admits least of extravagancies and uncomelinesse Haeretico conversatio quam futilis terrena humana sine grauitate sine autoritate sine disciplina Tertul. adv Haer. which dissolve the bonds or exceed those bounds by which Christ hath fitly compacted the Church together in a sociall way giving every part by a certain order and allowance established as the Standard in his Church that * Eph. 4 16. measure and proportion which is best for the whole This place and calling every Christian ought to own and to attend keeping within due bounds till God enabling and the Church so judging and approving of his abilities he be placed and imployed in some way of Publique service into which to crowd and obtrude a mans selfe uncalled and unordained regularly by the Church doth not argue such great motions of the Spirit which like strong liquor cannot be kept in any vessell but only evidenceth the corrupt spirits the violent lusts and the proud conceits which are in mens Hearts Certainly all Gifts Graces and Influences of Gods Spirit in truly gracious and humble hearts are in all Motions Habits and Operations as conform to the Scripture which are the Canon of Truth Peace and Order in the Church as any right line is to that rule by which it is drawn or as figures cast in the same stamp and mould are exactly fitted to one another The Truth of the Word and Graces of Gods Spirit cannot be separated or opposed any more than heat can be parted in the Sun from its light or its beams crosse one another in crooked and oblique angles It is no better Austin de Unit. Ecclesiae c. 16. Non dicant ideo verum esse quia illa vel illa miribilia fecit Donatus vel Pontine vel quilibet alius aut quia ille frater nâ—ster vel illa soror nostra tale visum vâ—gilans vidit vel dormiens somniavit Removeantur ista vel figmenta mendocium hominum vel poâ—tenta fallacium spiritum Remotis istis Eccclesiam suam demonstrent in canonicis sanctorum librorum autoritatibus than a proud and Satanicall delusion to fancy or boast that the Holy Spirit of Christ dwels there in speciall Influences and Revelations where the Word of Christ doth not dwell richly in all wisdome Col. 3.16 The lodgings of the Spirit are alwayes and onely furnished with the Tapistry of the Scriptures Else all imaginary furniture of any private spirits leaves the heart but swept and garnished with the new brooms of odd fancies and fond opinions to entertain with somewhat more trim and composed dresse the unclean spirit who loves to dwell thus in the high places of mens souls and hereby seems to make the later end of those filthy or silly dreamers in pride Iud. 8. vain-glory hypocrisie and lying against the Truth blaspheming the true Spirit of Christ contemning his holy and onely true Ministery and Ordinances and in all other licentious Apostasies worse than their beginning was in ignorance errors and terrors or in plain dealing sensualities and downright profanenesse For it is more tolerable to be without the Spirit of God Pope Hildebrand Cum haereticus malesicus sacrilegus esset pro sacratissimo se
sincere amendment of them hence it brings to a quiescency and comfort in no way but such as is conform to the Word of Christ burning with an unfaigned charity toward all men most fervently to the Churches service and welfare with an * In humili spiritu pura mente spaciose habitat immensus Deus high esteem of the excellency of the knowledge of Jesus Christ his Institutions and Ministry his Word and Spirit and Grace with a gratefull value and high respect of those * Phil. 3.7 1 Thes 15.12.12 13. Heb. 13.17 by whose Ministry they have been called baptized taught converted and are still guided in the paths light and breathings of the Spirit to the hopes of salvation the blessed expectation of which in Christs way raiseth them up many times to high yet holy resolutions to deny themselves and suffer any thing for Christs sake and the testimony of the Truth These and such like I conceive are the best fruits of Gods Spirit which are not the lesse excellent because they are common Gods children are not oft entertained with novelties and never pleased with such new toyes and ratles or hobbey horses in Religion which some men bragge of The wandering clouds which some mens fancies exhale of spirituall Motions and Manifestations beyond plain and ordinary Christians either for private comfort Iude 12. or for publique benefit are for the most part without water they darken but moisten not the Church or the soul they have so much of earthy or fiery exhalations in them that they have little of the dew of heaven with them Nor may they without great injury and high indignity be imputed to the Spirit of Christ Nor doe such sorry flowers which grow in every dunghill adorn the Garden of God the Soul or the Church not justly crown any with the most honourable name of holy or spirituall Which titles vain men much affect and boldly challenge sober and humble Christians do earnestly desire and seriously endeavour to merit Being an honour so farre above the naturall capacity of sinfull mortality that nothing but a Divine bounty and supernaturall power can conferre the Truth of that Beauty which is in holinesse and the right to that glory which is in every True Saint who are often hid as orient Pearles in rough shels in great plainnesse lowlinesse and simplicity which makes such as are truly Saints and spirituall as ashamed to challenge the name as they are afraid to come short of the grace Studying not applause and admiration from men but the approbation of a sincere and good conscience 2 Cor. 1.12 Iam. 1.17 Him they look upon as the father of every good and perfect gift the sender of the blessed Spirit by the due Ministry of the Word into mens hearts The searcher also of all hearts and tryer of the spirits of men far beyond what is set out in paints and outward appearances of extraordinary gifts of the Spirit under which mask and disguises Achitophel Heb. 4.13 and Jehu and Judas and Simon Magus and the sons of Sheva and Demas and the self-made Prophetesse Jezebel and Diotrephes all false Christs false Prophets and false Apostles all true Antichrists and true Ministers of Satan grievous Wolves studied to appear and did so for a while till the Lord stirred up the Spirit of discerning in his true Ministers and true Saints Which Spirit of Wisdome teacheth us to measure and judge of spirituall gifts and true holinesse 6. Reall power of the Spirit how discerned 2 Tim. 3 5. not by bare and barren forms but by the power and practise of godlinesse not by soft-expressions and gentle insinuations or melancholy sowrenesse and severer brows not by Ahabs sackcloth or Jehus triumphs or Pharisaick frownes Not by bold assertions lowd clamours confident calumnies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teâ—ico aut tristi vulus vultuosi Pharisai Simplicissima est spiritus sancti virtus sine suco sine fraude omnia agit nulli gravis piis suavis omnibus utilis Ber. Nil tamâ— metuit quam ne dubitare de aliqua re videretur de Vellcio Quomodo certissimi esse possunt quum nihil certius est quam certos illos non esse de salute Ber. Certi non sunt qui solliciti non sunt Cyp. Sola integra fides secura esse potest Tertul. de Ba. precipitant zeal audacious adventures successefull insolencies Not by heaps of Teachers popular Sermonings long Prayers wrested Scriptures crowds of Quotations high Notions Origenick Allegorizings Not by admired Novelties vulgar satisfactions splendid shews of Religion empty noises of Reformation Nor yet by arrogant boastings uncharitable despisings confident presumptions hasty assurances proud perswasions pretended Revelations fanatick confusions All these either in affected Liberties or Monastick rigors oft bear up mens fancie of the Spirit and sanctitie like bladders meerly by their emptinesse Nothing being more prone to dispose a vain mind to fancy strongly that it hath Gods Spirit than the not having it indeed * 2 Tim. 3.13 Deceiving and being deceived To make men presume they are Saints than the not serious considering what true holinesse is Splendore magis quam fervore delectantur hypocritae Ber. Dum fallunt maxime falluntur and the way of the Spirit of Christ is In its infallible rule the Scripture in its noblest pattern Jesus Christ in its foundation Humility in its beauty Order and Symmetry in its perfection Sincerity in its glory Love and Charity in its transcendent excellency the Divine Nature The Devils Piracles are made as much by the frauds and fallacies of hanging out Gods colours the flags of the Spirit Hypocritae sanctitatis tineae cui adhaerere videntur v stâ—m tu piter viciant remedia in morbos sanctitatem in crimen vertunt Chrysost and shews of holinesse as by the open defiances of persecution and batteries of profanenesse Delusions in Religion as Dalilahs charms on Samson are oft stronger than the Philistins force against the Church Else our blessed Saviour would not have so carefully fore-warned and fore-armed his little flock against those grand Impostors whose deceit is no lesse than this * Luk. 17.21 Loe here is Christ and there is Christ As if he were no where in England or in all the former Catholick Church but only in the corners and Conventicles of new Donatists Loe here is Christ a most potent and plausible pretention indeed able by its native force and mans credulous frailty to deceive even the very Elect Mark 13.22 whom would it not move and tempt strongly to hear of a new Christ in New lights and new Gospels new Church wayes new Manifestations new Ministry and new Ministers Yea to heare of a Christ without means above means beyond the Scriptures deadnesse the old Sacramentall forms the Ministeriall Keyes and Authority Christ in the Spirit risen from the grave of dead duties of expired Ordinances and from the Carkuses of ancient Churches A
Christ who is already come to judgement with whom his Saints are now risen and dayly rising seeing him not as in a glasse of means darkly but by immediate Visions glorious Manifestations speciall Inspirations plenary Inhabitations thus fitting on Thrones and Reigning with Christ in his Kingdom Whom would not these Trumpets awake and these alarms call forth if we were not forewarned by Christ and if we had not seen such follies formerly acted and manifested to all the Christian world and sufficiently confuted in all ages which never amounted to more than Religious Tragedies Gâ—miâ—a deformitas at nocumentum tragicum miserorum religiosa delicta for when the masks of personated Prophets and necessâ—tous Saints and hungry Enthusiasts and idle Seraphicks were taken off which they put on either by the power or presumptions they had among the Vulgar presently there appeared the horns of the Beast in pride ambition luxury polygamy cruelty Cyp. Ep. 2. Sleidan Com. l. 4. tyranny confusion That those who seemed to have come down from heaven in the shews of the Spirit and pretentions of Sanctity were but Satans lightnings falling down from heaven and his most abominable eructations out of the bottomelesse pit If we other poor Christians who still remain on the other side of this Jordan which those Spiritosoes pretend to have passed if wee who creep on the ground as worms and no men who have dayly cause to abhor our selves in dust and ashes who are forced dayly to strengthen our faith to renew our repentance to poure forth our souls oft in sighs tears prayers with broken hearts and contrite spirits contending with corruptions wresting with temptations having enough to doe to fortifie our selves with the compleat armour of Gods Word in Precepts and Promises and of his Spirit in gracious habits excitations to and assistances in duties 2 Pet. 1.10 Thus giving all diligence to make our calling and election sure not counting our selves to have comprehended but pressing on to the mark of the price of the high calling in Christ Jesus Glorying in nothing but in the crosse of Jesus Christ Phil. 3.14 Gal. 6.14 by which we are crucified to the honours riches policies successes flatteries and glories of this inglorious world yea to the Liberties Religions Devotions Sanctities new Churches new Reformations and new Ministers of this world who forsaking the wayes of Christ and the holy Apostles and the ancient Churches and the true succession of Ministers and all Power have turned grace into wantonnesse liberty into licentiousnesse godlinesse into gain and very much embraced the present world falling down before Mammon and worshipping the false gods of this world If we who when we have suffered much and done something in our endeavours and purposes of holinesse yet find cause to cry out Wretched men that we are who shall deliver us from this body of death Rom. 7.24 if we could indeed believe or find by experience that the exaltations and Raptures of these new pretenders to the Spirit were more comfortable than the bufferings of those good old Christians That their triumphs in the world were beyond the others sufferings from the world that there were more of Christ in their new Crowns of glory which they boast of than in the others Crosses which they patiently bare If we could discern a more self-denying Spirit a more Christ-enjoying Sanctity That they were Saints that is Not crucifiers of the world but crucified to the world If we could see the wounds of Christ in these glorious apparitions these Christ-like phantasms as Antony the Hermite required Non credam esse Christum nisi vulnera videam crucifixi in vita Anâ— when Satan appeared to him like Christ in glory If that Purity Chastity Justice Honesty Contentednesse Patience Charity Meeknesse Humility Peaceablenesse Fidelity Constancy and Orderlinesse shined in them wherein those holy men and women of old the Professors Confessors and Martyrs not getting but loosing Saints imitated the holy Lord Jesus and the most holy God according to the lively characters of true holinesse set down in the Scriptures If we saw such fruits of reall holinesse in their words pens and actions in their Doctrines and duties in their self-denials and Mortifications in their meetings and Fraternities in their Church Orders and Ministrations as might convince us that these pretenders to the Spirit and despisers of the Ministers have indeed more oâ— that light life and power of the holy Spirit of God than either true Christians or godly Ministers formerly had or now have in this or any other true Church of Christ How should we envy their blessednesse with an holy emulation How should we as Saint John to the Angell whom it may be he took for Jesus Christ be even ready to fall at their feet Revel 19 10. to kisse their footsteps to attend their directions to imitate their examples to partake of their raptures to pry into their third heavens to rise ascend reign and triumph to enjoy the holy Spirit and Christ and God with them to all which they in word and fancy pretend 7. Fallacies in this kind frequent among Enthusiasts But the triple Crown of meer titular and verball holinesse which is but copper gilded over moves us not further than to pity the sinner and to scorn the pride The Gnosticks Montanists Catharists of old the later rude and cruell phanaticks in Germany cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy holy holy to their parties and factions As if there were holy ambitions holy seditions holy covetousnesses holy sacriâ—edges holy obscenities holy cruelties holy confusions in the conversations of true Christians and spirituall men Or holy ignorances holy errours holy darknesses holy heresies holy schisms holy hypocrisies in their hearts and spirits As if no duties no Scriptures no Sacraments no Ministry or Ministers no Government or Governours of the Church were heretofore holy which were primitively and universally and constantly owned and observed in the Church of Christ as derived from him As if private fancies and solitary dreams and single imaginations of weak and silly men or women were now holyer or had more in them of the Spirit than the publique Oracles of the sure Word of God which the Catholick Church hath received from God by the hands of holy men and by a constant succession of an holy Ministry hath delivered to us with constancy and fidelity as to the main however particular branches or members of this Church may have failed and withered If these Antiministeriall Novellists have nothing whereby to set off their pretended gifts of the Spirit and singular holinesse but only novelty fancy and uncertain Inspirations nothing to cry down all former holy ways of the Church but this that they are conform to all Antiquity and Scripture regulations The least beam of whose glorious light alwayes either equalls or far exceeds their new either superfluous or dubious illuminations Truly they must give all learned and godly Ministers together
with all judicious and sober Christians leave Potius vetera tuta quam periculosa nova sectemur Tac. to passe by the Idoll of their new dressed Spiritually and Sanctity without any admiration devotion or the least salutation Nor can we at all consider private spirits warped from and bent against the publique Spirit of Christ in the Scripture in the practise of the Catholick Church and in the most eminent Christians both ancient and modern We shall content our selves with that plain and pristine holynesse and manifestations of the Spirit True holinesse and true Saints Sanctitas est scientia colendorum deorun Tul. de Nat. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Eutyp which are expressed in the Word deposited in the Church preserved in an holy Ministry exemplified in all true Christians and most eminently in Jesus Christ and his Apostles the great and famous Founders Teachers and Establishers of holy Truths holy Duties holy Sacraments holy Orders and holy Ministry in the Church And this with divine Power and Authority not onely personall but successionall without which the instituted Service and Worship of Christ had ere this failed These being ever since Christs time in all the world imployed in Teaching Gathering Baptizing Governing Feeding Preserving and Perfecting the Body of Christ which is his Church We know not and so we cannot desire other holinesse than that by which we beleived the Truths obeyed the Commands feared the Threatnings observed the Duties preserved the Institutions continued the Orders reverenced the Embassadors joyed in the Graces hoped in the Promises and were led conformably to Christ by that Spirit which Jesus Christ had given to his Church long before these new coyners had graven the stamps or set up their Mintâ— We are glad and blesse God when we attain unfaignedly to that Spirit of Holynesse which hears the Word of God with fear and trembling from the mouth of those able and godly Ministers which are the Messengers or Angels sent from Christ by the Churches Ordination Which teacheth us to pray with understanding constancy fervently and comelinesse to receive the pledges of Gods love in Christ from their hands duly consecrating the holy mysteries with reverence preparednesse and thankfulnesse That holinesse which loves with sincerity gives with cheerfulnesse rejoyceth in well doing suffers with patience lives by Faith acts by Charity is holy with order contentednesse and humility without any fury faction or confusion That holinesse which hath nothing in it novell or praeterscripturall nothing fancifull verball tumultuary violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Euâ—yph Sâ—nctum est quod deo gratum schismaticall disorderly partiall pernicious or injurious to any which chuseth to be a Martyr for Charity and Unity as well as Verity in the Church rather suffering much than giving scandall or making a schism according to the pious and excellent couâ—sâ—ll of Dionysius to Novatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Epâ—st Auâ—ea apud Eusch l. 6. hist c. 38. That holinesse which is old as the Ancient of dayes reall rationall demonstrative from the Word of God and exemplified in the lives of former Saints Which is meek courteous charitable humble just to all men abounding with all righteousnesse and the fruits of righteousnesse peace and establishment both to private consciences and publique Churches That holinesse which hath nothing in it supercilious calumniating defamatory insolent bitter or burthensome to any true Christians true Churches and true Ministers which know how to reprove what is amisse without rejecting all that is well to reform the crooked without ruining what is right That holinesse which as the Sun-beams is always like it self like the Father of spirituall light uniform and constant in all true Saints in all ages and in all administrations Divine either immediate or mediate as to its rule the Will and Word of God as to its end the glory of God in Gods way as to its Epitome or sum the love of God and its neighbour as to its happy fruits and effects the good of mankinde chiefly of the Church of Christ These have ever been the same for kind however differing in degrees according to the measure which God hath given to his true Saints and servants who never differed from God or the Word or one another as they were holy and spirituall however as men and carnall in part they had their crookednesse unevennesses and dissentings These are the fruits of Gods Spirit this that true Holinesse for which we pray of which we dare not boast These are the Saints whose shadows we count Soveraign whose presence a blessing whose wayes unblameable whose joyes unspeakable whose works most imitable whose conversation most amiable heavenly and divine who chuse rather to suffer than any way to act in cases dubious as to secular dissensions which have much of the Beast somewhat of the Man and little of the true Christian The worth of these Pearls is infinitely beyond some mens counterfeit forgeries whose lustre is chiefly from worldly glory and secular advantages who out of ashes are melted up to the shining and bricklenesse of glasse by the fervour of some spirits who think it enough to glister with novelties and to boast of Inspirations fancying all is reformed which is but changed though much to the worse who are forced to set off themselves by the soil of severe censuring of others Fearing nothing so much as a true light and those discoveries which are made of them by serious and judicious Christians who judge not by mens lips and appearances but by their lives and practises compared to the Word of God For which true Ministers most eminently and impartially holding forth to the discovery of all mens deformities are of all men most abhorred by these pretenders who at a true and full view will not onely not appear to other such gifted men and spirituall as they pretend but they will be ashamed of their arrogance and despite against those good Christians and those true Minisers whom they have so much vilified and contemned The common mistake of proud weak or fancifull men 8. Vulgar mistakes of spirituall influences Luk. 9.55 Impudentiam pâ—o pietate jactitant quasi eo sanctiores essent quo verbosiores Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucid. hist l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas de Sp. s. whose tongues are onely tipt with Sanctity and the name of the Spirit is this That they know not indeed of what Spirit they are as to Profession Nor consider of what Spirit they ought to be as to temper if they will be truly Christs Disciples Contenting themselves with light and airy presumptions in stead of serious and searching examinations of truth comparing themselves with themselves they fancy they grow holyer as they grow bolder in their opinions or actions Hence they are easily flattered into high Imaginations and cheated with strong Presumptions as if some common gifts of knowledge some Scepticall quicknesse some volubility of utterance
novelties and extravagancies Which have nothing in them but a verminly nimblenesse and subtlety being bred out of the putrefactions of mens Brains and the corruptions of the times in matters of Religion and are rather pernicious than any way profitable in comparison of the more sober strength and usefulnesse of nobler creatures Nor is it by gracious persons disputed but that one serious Christian of the old stamp one able and faithfull Minister of the Church of England whom these so contemne and hate hath heretofore done and still doth more good and gives greater demonstrations of the Spirit of Christ dwelling in him with wisdom gravity learning humility diligence peaceablenesse and charity by which many have been restrained or converted from sin or established and confirmed in the ways of God than whole heaps of these novel Teachers and swarms of Inspired pretenders who like drones do but seek to rob the hives and starve the Bees who serve in some fits to scratch itching ears to some tune of pleasure liberty profit novelty or preferment but not to teach the ignorant to settle the shaken to compose the tossed to heal the wounded or to wound the ulcerated Consciences of any men to any soundnesse of mind or true holinesse of manners Aedificantur in ruinam illuminantur in caciores tenebâ—as Their Proselytes are rather perverted than converted made theirs by a schismaticall and factious adherence rather than Christs by a fiduciary obedience or the Churches by a charitable and humble communion Faction and confusion and every evill work are the fruits of pertinacious and pragmatick ignorance as Vnion Peace and Charity are the genuine effects of sound knowledge and humble wisdome In which wayes onely true Christians have ever judged the highest gifts and graces of Christs Spirit to be both derived and decerned I am sure there is a vast difference between a wanton Fancy and a holy Spirit between a glib Tongue and a gracious Heart We may add to these discoveries of fallacious pretentions to the Spirits speciall motions Abominanda religionis ludibria colentia temporum rationes non leges Dei Naz or Lat. Hypocritarum pietas est temporum aucupium Cyp. That both in the first broaching and after drawings forth of their new projects and inventions the authors of them more look to men than to God how it may suit with secular aimes and politique interest private or publique than how it sorts with Gods Word or the rule of Christ or the Churches practise in purest times or its present distresses whose frame as to the main both for Doctrine Ministry and Government hath alwayes been the same both in times of persecution and of peace when favoured and disfavoured hy men And such it ever was in England and possibly it will be if it out-live this storm I am sure these Novelties so much opposing this Church and true Ministers in it would never have so quickned by any inward heat of Spirit if they did not presume that the Sun did shine warm on them which yet is no infallible sign of Gods blessing If these Antiministeriall adversaries these now so Inspired men who join in their plots and power and activity by which they either secretly undermine by evill speaking and separating from the publique Ministry or openly invade and arrogate the Office or wholly deride and oppose the Function if they expected nothing but Winter and persecution and such measure as they mete I believe it would damp their spirits very much They would then think it a part of prudence in a Christian Spirit to sleep in a whole skin by keeping themselves in that station wherein God and the Lawes both of Church and State have set them As they did very warily in those times when there was just power restraining them in those due bounds which then they thought became them best and they would no doubt have thought so still for all the fullnesse of their spirits and ebullition of their rarer gifts if strange indulgences in matters of Religion and Church Order had not tempted them to safe extravagancies and unpunished insolencies chiefly against the Church and Church men In other things of civill affairs where it is very likely their spirit prompts them as much to be medling because more is got by those activities they know how to keep their spirits in very good order being over-awed with evident danger attending any factious seditious or tumultuary motions None of these small spirited m n who are seldome little in their own eyes are powerfully moved to usurp any place in the Councell of State to arrogate the office and authority of an Embassadour or publique Agent to set himself in the Seat of Justice un commissioned or to intrude into any place Military or Civill without a Warrant from other than their own forward spirits though their pride and ambition * 2 Sam. 15.3 Nunquam defuit ambitioso praeclara sui ipsius opinio summa de seipso expectatio Sym. like Absaloms may fancy they could better dispatch businesse doe exacter Justice and speedier than any in Authority yet here the danger and penalty of intrusion cowes their zeal curbs their heady spirits and cuts their combes Nor are they often either so valiant or so fool hardy as to act by their pretended impulses in any way but where they think there may be safety which they now find as from many men in what ever they say or doe against the honour order and Ministry of this reformed Church of England which they see hath not many souldiers to defend it nor advocates to plead for it nor Patrons to protect it Wanton and petulant servants which were formerly but as the * Iob 30.1 Insolentioris animi propriâ— est calamitosam viriutem indigne tractare dicteriis appetere injuriis afficere de iis quae immerita patitur maxime exprobrare Plin. dogs of the flock will easily insult over the children of the family when they see them Orphanes and exposed to injuries either wanting true * Isa 49.23 Nursing Fathers and Mothers or these wanting that tendernesse toward them which is hardly to be expected in step-mothers and onely titular parents It is no adventure for timorous beasts to goe over where they find the fence trodden down and the gap made wide So much more prevalent with vain and proud men are the impressions of fear from men than those from God whose commands and threatnings are attended with Omnipotent Justice which is slow paced but sure Nor doe I doubt but those subtle and insolent enemies against this Reformed Church and the Ministry of it doe already * Prima est baec ultio quod se Judice nemo nocens absolvitur Iuv. Occultum quatienti animo tortore flagellum Id. find the first strokes of Divine Vengeance in their own ingratefull breasts The further triall of these pretenders to the Spirit I must leave to the impartiality of judicious Christians in that experience
which they have of the fruits which they bring forth What truths of God have these Antiministeriall adversaries ever brought forth or further cleared and illustrated than was before What weighty controversie or other question in Divinity polemicall or practicall have they learnedly and solidly stated What part of obscurer Scripture have they well interpreted What body of Divinity have they blest this Age withall beyond what it formerly enjoyed in great variety and plenty What cases of Conscience have they more cleared or better decided Is either Law or Gospell beholding to them yea rather how have some men studied to make void the Law by immorall licentiousnesse and the Gospell too by such not free but rather profuse and prodigall grace as excludes those holy conditions of repentance Jam. 2.17 and good workes which the Gospell requires as necessary concommitants and fruits of true and lively Faith What Scripture have they handled which they have not tortured mangled and broken the very bones of it What controversie have they not more studied to pester and entangle What truth have they not darkened with their cloudy words and senselesse notions which they call glorious heights What heresie have they not revived What poysonous Error have they not tampered with What sin and enormity have they not palliated or excused or applauded as the effect either of Christian liberty or necessity How many simplier Christians Faith have they subverted perswading them they never had Christ rightly preached to them nor were in any saving Church-way till these Inspired Teachers came to direct them how to cast off and despise their Ministers and the whole Office of the Ministry 10. How short they come of that Spirit which shews it self in true Ministers Neither then the Word of God nor right Reason not sober Sense will give testimony of any speciall gifts of the Spirit in these men either in knowledge or in wisdome or in utterance or in any grace or vertue In all which they are nothing in regard of many Ministers and others who as far excell them as gold doth brasse and silver lead Nor are their fruits to the publique and to others any way proportionable to their boasting against the Ministers which is as far from truth as it is from humility if these may be measured and esteemed not by proud swelling words of themselves or by high scorns and rude contempts of others but by the exactnesse of holy walkings and the fruitfulnesse of publique labours on the hearts or lives of others Hanc habet invidia in seipsa poenam aut non videre aut nolle videre aut maligne videre virtutem alienam quam nescit imitati Gerson Herein no ignorance or envy or calumny can be so wilfully or resolvedly blind but onely in these men as not to see and acknowledge That God hath given witnesse from heaven against the crooked and perverse generation of these detractors from and destroyers of the honor of the Ministry of England by the eminent Learning Piety Zeal Industry Fidelity Charity Patience Constancy and vigilancy of many centuries yea many thousands of able and godly Ministers both in the restauration and preservation of Truth Purity and Power of the Christian Reformed Religion in this Church others have sought the goods of this Church but these the good of it I could here fill many Volumes as many Ministers both godly Bishops and Presbyters in this Church have done by their acute solid devout and most profitably pleasant writings with the histories of many of their lives some of which are registred to posterity by commendable pens others by tolerable ones whose gratefull design is good but their historique faculty far short of those merits which they seek to eternize How eminent have they been as Moses in all good learning how indefatigable in their labours how dear usefull and desireable to all good and excellent Christians in their lives and deaths What Trophies they have not gained over the adversaries of our Christian and reformed Religion by their Prayers Sermons and most incomparable Writings No lesse have been their many and renowned Victories which they have obtained over the very Devils whom a long time they kept as it were in awe and in a chain How many sinners have been redeemed from his snares and converted from the evill and errours of their wayes by their powerfull Ministry How many fiery darts of Satan have they quenched How many weak hands and feeble knees have they strengthened How many remorselesse soules have they wounded piercing between the scales of Leviathan by the two-edged sword of God in their mouths How many wounded Consciences have they like good Samaritans healed with the balm of Gilead How many doubting and despairing spirits have they revived and established How many mouthes of aliens have they stopped by the unanswerable pregnancy of the truths which they have cleared and mightily maintained In fine before ever the croaking Frogs of Egypt spread over the land and filled every place with their importune and insignificant noises against the Ministers and Ministry of this Church seeking by their muttering clamours to contend with the Nightingales and to silence the sweet fingers of Israel how were the excellent Ministers of this Church and the famous Ministry hereof esteemed at home and abroad among the chiefest blessings for use and noblest beauties for ornament which this or any Nation and Church ever enjoyed Being as the two goodly pillars of Solomons Temple sustaining the burthen and adding to the beauty of Religion being sacred Oracles for holy direction and great examples for vertuous imitation In what part of good learning have not some of the Ministers of England excelled and some of them in all What divine or humane truth have they not handled cleared and asserted What controversie in Religion have they not rightly stated fully disputed and solidly determined What part of practicall piety and Devotion have they not illustrated and adorned in their Writings with most sweet suasive and pathetick flowers of holy Oratory mixed with truths gathered out of the gardens of God the Scriptures and their own pure Consciences What Scripture have they not commented upon learnedly methodically clearly and succinctly Yea what Text almost in the whole Bible Old or New Law or Gospell History or Prophesie Psalmodicall or Epistolicall have not the Ministers of England preached and printed upon with accuratenesse and judgement So that the quintessence of the Sermons set forth by them in this Church would in the judgement of the learned Lord Verulam make one of the most exact and absolute Commentaries on the Bible that ever was It were endlesse to enumerate the names the excellencies the learned works the holy fruits and blessed successes which have attended the Ministers of this Church whom one would have thought to have been set so above any such envy and malice and sacriledge never any Reformed Christians would ever have so maligned and despised as to have sought to
nor raising any building of piety or sound knowledge in others for the same small stock always serves their turn in their severall gests and quarters By this meanes they hope the Church and State in a short time will be spoiled of all those fair flowers of good Scholars and able constant Ministers which were well rooted in learning and plentifully watered with the dew of heaven the gifts and graces of Gods Spirit that so there may be room enough for those rank and ill weeds to spread all over this English garden and field under whose specious covert of spiritualty all sort of venemous Serpents and hurtfull beasts may be hidden till they are so multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. that through mutuall jealousies and dissensions they fall to tearing and devouring one another for however like Serpents wicked men may for a while twine together yet their different heads will soon find wherewith to exercise their stings and teeth against each other Impious mens confederacies are not friendship but faction and conspiracy Nothing being more in consistent than ignorance error and impiety which having no principles of union or order in them can have nothing of firmnesse or stability among them I doubt not but there are 12. The blessings which good Christians owe to good Ministers under God notwithstanding so many bitter spirits and rebellious children have become ungratefull Apostates against this Church and â—its worthy Ministery thousands of excellent Christians who have not bowed the knee to these Baaliâ—s who have both cause and hearts to confesse that the feet of these messengers the true Ministers of England have brought light and peace to their soules That their pious and constant labors have not been either so weak or unfruitfull as might in any sorâ— deserve or justifie such hard recompenses as these now are with which a foolish and unthankefull generation seeks to requite the Lord Deut. 32.6 and his faithfull servants the true Ministers whose names shall yet live among good Christians with durable honour Eccles 7.1 and their memories shall be pretious as sweet Ointments when these dead yet busie flies who seek to corrupt them Eccles 10.1 shall rot as dung on the face of the earth Their unsavory stench is already come up and hath greatly defiled many parts of this Church being justly offensive to all wise and good men in the present age and for the future they will be memorable for nothing but illiterate impudence ungratefull malice and confused madnesse who like beasts were able to waste a fair field and desolate a well reformed Church but never to cultivate or plant any thing like it The field of this Church in many places by the blessed labours of true and able husbandmen was heretofore full of good corn the valleys and hils did laugh and sing poore and rich were happy in the great increases with which the Lord of the harvest crowned the labours of his faithfull Ministers before the enemy had such liberty to sow his tares even at noon day yea in many places to rout the true labourers to leave many places desolate and only to scatter that self-sowing corn which is like to that which springs on the house top whereof the Mower shall never fill his hand Psal 129.7 nor he that bindeth up the sheaves his bosome Who sees not that one handfull of that crop which was formerly wont to be tilled by the skilfull and diligent hand of true and able Ministers was for its weighty soundnesse in knowledge and modest fulnesse in humility far more worth than many sheaves and cartloads of these burnt and blasted ears whose pride pretends in one night to grow to such eminent gifts of the Spirit for preaching as shall exceed all the parts and studies of Ministers when it 's evident to all that will but rub them in their hands that these wild oats and smutty ears by lifting up their heads so high doe but proclaim their emptinesse and lightnesse And 't were well if they were onely such cockle such trash and light gear they now grow to sharp thistles thornes mixed with true weed which seeks to starve choak and pull down to the earth all the hopes and joy of the true labourers that rich crop of truth order piety charity and sincerity which was formerly in great plenty and still is in good measure on the ground Yea thousands of Christians in many places of this Nation doe already grievously complain of the sad and desolate estate to which they are reduced for want of able and true Ministers Amos 8.11 Psal 106.15 residing among them crying out that a famine of the Word is come upon them and leannesse is entred into their soules having none to sow the immortall seed of the Word or to dispense the bread of life to them but a few straglers now and then of whose calling and authority to minister holy things no wise man hath any confidence and of whose insufficiency every way all men have too much experience where ever they obtrude themselves That most Christians had rather yea and better want the Word and Sacraments than receive them so defiled so nullified by such unwashen and unwarranted hands For it is hardly to be beleeved that those who are so much enemies to the spirit of Christ in true Ministers of which there hath been so great and good demonstrations in gifts lives and successes should either have or come in the power of the same Spirit which they so much despise and blaspheme Sure the Kingdome of Christ is not divided against it self but is uniform and constant not depending on the various impulses of mens humours fancies and worldly interests but established and governed by the most sure Word and those holy rules both for truth and order therein contained It is little sign of Christs Spirit in men to sow those seeds of errors and divisions which holy men have been alwayes plucking up or to build again that Babell which so many godly Ministers have pulled down But it becomes us Ministers not so much to dispute with these men about the Spirit to which they so highly pretend as to continue to outdoe them in the fruits of the Spirit as our famous and blessed forefathers have done and to leave the decision to the Consciences of true and wise Christians and to the great Searcher of mens hearts and tryer of mens spirits and workes who hath the Spirit of burning and refining Isa 4.4 and who if he hath not determined for the superfluity of wickednesse and ungratefull wontannesse of this Nation to lay us quite wast and desolate will in his due time after these days of triall throughly purge his floore and weed his field even this Mal. 3.12 so sadly havocked and neglected Church In which there are still some fruit that have a blessing in them Isa 65.8 and which we hope he will not destroy who knows how to separate between the
have a name to * Revel 3.1 live by the Spirit and covet to be called spirituall who are dead in their lusts and walk after the flesh * Prov. 30 12. They seem pure in their own eyes and yet are not washed from their filthinesse Yea there is a generation O how lofty are their eyes yet are their teeth swords and their jaw teeth as knives Nothing is more cruell than supercilious hypocrisie * Ioh. 18.28 They were forward to crucifie Christ who were shy of being defiled by entring into the Judgement Hall They are most zealous to destroy the true Ministers yea the very function and succession who seem most devoted to be Teachers Prophets and Preachers of a new Spirit and form Many seem rich in gifts and increased in spirituall endowments thinking they need nothing of Christs true Ministry Revel 3.17 when they know not that they are poore and naked and blind and miserable Ephes 6.12 There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall wickednesses usurpant in the high places of mens soules as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more sordid and swinish spirits that dwell in the lower region of mens lusts It is expresly stigmatized on the foreheads of some pretenders to the Spirit Iude 19. which was the glory of those first and purest times that they are sensuall not having the Spirit Irenaeus l. 3. c. 1. of the Gnasticks andValentinians Gloriantur se â—mendatores esse Apostolorum perfectam cognitionmen non habuisse Apostolos cap. 2. Dicunt se non tantum Presbyteris sed Apostolis sapientiores sinceram invenisse veritatem So the Circumcelliones Quae non viderunt confingunt opiniones suâ—s habentes pro Deo honores quos non habuerunt se habuisse protestantur Isid Hisp de off Eccl. l. 3. c. 15. Vain and proud ignorance as we see in primitive times is not onely content to be without the true wise humble and orderly Spirit of God but they must also study to cover their follies disorders and hypocrisies with the shews of it as if it were not enough to sin against its manifest rules and examples in the Word which have alwayes been observed in the Church unlesse they impute also to it their simplicities fondnesses impudencies filthy dreams extravagancies and confusions Counting it no shame to ascribe those unreasonable and absurd motions speeches and actions to Gods most wise and holy Spirit which any man of right reason and sober sense or common ingenuity and modesty would be ashamed to owne Our humble prayer is that these new modellers and pretenders to the Spirit may learn not to blaspheme not to grieve resist and doe despite to the Spirit of God which hath been and still is evidently manifest in the true Ministers of this Church and our earnest study shall be that we may be truly endued with such gifts graces and fruits of the Spirit of Christ that we may both speak and doe and suffer as becomes good Christians and true Ministers after the example of holy men and of our great Master Bishop and Ordainer Jesus Christ That so the judicious Charity of those that excell in vertue wisdome faith and humility may have cause to say the Lord hath sent us in the power as well as in the order and office of the Ministry to which we were rightly ordained On the other side we fear that the great earthquakes in the Church and darknesse over the Reformed Religion which may follow the true Ministers being set at naught and crucified by the malice and wantonnesse of men may in after times give too much cause to those Mat. 27.54 that now neglect us or afflict us to say as the Centurion did of Christ Doubtlesse these were the messengers of the most high God the true Ministers of Jesus Christ and of his Gospell to this Church While we have any liberty and leave to live as Ministers it will become us not to be so discouraged by the impotent malice of any enemies as to desert this holy calling whereto the Lord by a right ordination in this Church hath duly called us Not to look back to the world having once put our hands to this plough to consider our persecutors no further than to pity them and pray for them notwithstanding all the injuries and blasphemies not against us so much as against God while they fear not to ascribe the great and good effects which the Lord hath vouchsafed to work by his Ministers upon the hearts of thousands in England to Beelzebub Mat. 12.24 to the spirit of Antichrist or to any thing rather than to own the Spirit of Christ among us which hee hath promised should ever be with his true and faithfull Ministers in an holy succession of authority and power to the end of the world Scandalous inconstancy of Professors Indeed the greatest grief to the Soules of all godly Ministers and which hath brought the greatest scandall and dehonestation on their Ministry next to some of their own grosse failings is this when the world sees so many of those who seemed to be baptized with water and with the Spirit to have been illuminated and sanctified by their teaching to have tasted of the heavenly gift Heb. 6.5 and the powers of the world to come that is of the authority and efficacy of the Evangelicall Ministry which was to come after the Leviticall and Aaronicall order Many who seemed to have rejoiced for many years in those burning and shining lights of this Churches Ministers to have by their Ministry been well instructed reformed washed and escaped from the pollutions of this world That I say some of these like Jesuruâ— should thus lift up the heel and thus kick against the Ministers and Ministry like Demasses thus to forsake them like Judasses thus to betray them whom lately they kissed and followed as Disciples like Swine that they should thus turn and revile those that cast pearl before them returning to the wallowing in the mire and dirt of unjust covetous ambitious erroneous seditious licentious perjurious malicious and sacrilegious courses No more now ashamed of their lusts then those unclean beasts are of their filthinesse in the midst of the fairest Sun-shine day and when they are neerest to the most pure and Crystall streams But the light which they will not see in this their day shining on them and discovering the frauds and evill of their wayes they may after see in that darknesse to which they are hastning and to which they seem even of God to bee condemned But to conclude my answer in this particular 15. Conclusion and resignation of our Ministry if c. wherein the Antiministeriall adversaries pretend to such spirituall gifts and speciall calling beyond the ordained and setled Ministry if any excellent Christians or any of those that have either wisdome to discern or power to dispose of things to the advantage of this Church and State if they doe in
their judgements conceive or in their upright consciences laying aside all partialities and obliquings to worldly interest but meerly regarding the glory of God the good of soules and the honour of the reformed Religion if they shall conclude that there is indeed more evidence and power of Gods Spirit both in gifts Ministeriall and in holy successes in those men that stile themselves inspired men speciall Prophets and new modelled Preachers if they be found to have more of godly learning of sound wisdome in the mysteries of Christ of sincere piety zeal and charity to the glory of God and mens soules good if they are filled with divine endowments for praying preaching duly exhibiting the holy Mysteries for edifying the Church for maintaining the truth of the reformed Religion and the peace of this Church and Nation if they have greater courage constancy industry and conscience to carry on the great worke of saving soules if they have more authority from the word of Christ from the Apostles practise from the Catholick precedents of the Church of Christ in all ages and places by which to clear their call to the work of the Ministry beyond what is produced for the ancient and ordained Ministry of this Church Truly we do not desire to be further injurious or hinderances to any mens soules God forbid the Ministers of the Church of England should be so much lovers or valuers of themselves or envious to other mens excellencies or enemies to your and the Churches welfare as not to be willing to be laid aside that these new mens more immediate and greater sufficiencies higher inspirations and diviner authority may doe that work to which we are found so unsufficient defective and unworthy But if these pretenders to more spirituall prophecying preaching and living be by wise and godly men who love not to mock God or dally with matters of salvation and eternity which is the end of Religion weighed in the ballance of the sanctuary of the divine institution of Christs mission of the Apostles succession of the primitive custome and of the Catholick order in all ages and Churches if the grounds of right reason of good order policy and government be duely considered which require distinction in all societies sacred and civill and avoid confusion most in the things of God if the judgement of the most learned usefull and holy men in all ages be pondered if these new mens Spirits and gifts be throughly tryed by the touchstone of Gods Word if their secular aims and warpings to the world be narrowly looked into if the deformitie of their words and works be considered if their simple or scandalous writings be duly examined if the successes of their endeavours and essays hitherto in many places be seriously thought of which are evidently proved to be very sad and bad little promoting either truth or peace holinesse or comfort to any peoples souls nor any prosperity and advancement to this Church or any Christian reformed Religion if they be found in ignorance and weaknesse or in factiousnesse and insolencies or in pride and avarice or in erroneousnesse and licentiousnesse so farre too light that they are not so much as the dust of the ballance compared to the reall excellencies of those true Ministers of this Church which have been and still are and may be in this Church if men be not all given over to lusts and strong delusions God forbid any excellent Christians should be tempted by fear or flattery or any fallacy of novelty gain or liberty to desire or endeavour or approve a change which will be so shamefully and desperately pernicious both to themselves and to their posterity BUt these Antiministeriall adversaries 4. Calumny or Cavill Against humane and secular learning in Ministers who would fain impose upon the credulous world with the pretentions of some speciall gifts and Inspirations of Gods Spirit which are as yet no way discovered by them in word or deed as I have shewed being conscious to themselves that indeed they come short of those common endowments by which the mindes of men are oft much improved through study and good learning they seek to oppose and decry that in all Christians and especially in Ministers which they despair of themselves So that not a dumb spirit but a silly prating and illiterate one possesses them which cryes out against all humane learning and usefull Studies as the divels did against Christ What have we to doe with thee Matth. 8.29 Great calumnies and contempts are raised by these men and their Disciples against all liberall Arts and Sciences all skill in the tongues and histories against all Books but the Bible and some of them can hardly dispense with that too since they take all books to be of the same nature with those conjuring Books which were burnt Act. 19.19 against the Schooles of the Prophets and all Vniversities as heathenish Antichristian marks of the Beast as deformities darknings and impertinencies where we have Scripture light Also prejudiciall to that more immediate divine teaching or Institution to which they pretend and by which they say they learn and teach all true Religion which they tell us is so sufficiently furnished and fortified as the new Jerusalem with its own walls Revel 21. made of pretious stones the impregnable strength of truth and the splendour of the Spirits gifts that it needs none of these mudwalls and bulwarks of earth which men have cast up Beautified enough with its own native innocency and glory it desires not any of these raggs and additionall tatters of humane learning which they say hath so tossed and torn Religion with infinite and intricate disputes that the solidnesse and simplicity of true Divinity is almost quite lost and confounded Christ is almost oppressed by the crouds and throngs of such as are called Rabbies and learned men who may well spare their pains in the Church of Christ Isai 54.13 Ioh. 14.26 Ioh. 16.13 where the Lord hath promised that all shall be taught of God that his Spirit shall teach them all things and lead them into all truth Answ I see the Devill is never more knave Answ 1. The craft and folly of this cavill against humane learning than when hee would seem to turn fool How willing is he to have all men as ignorant weak and unlearned as these Objecters are that so none might discern his snares and gin◠of which these Ignato's are to be his setters fain would he have all Christians yea and Preachers too such * Hos 7.11 silly birds without heart that they might easily be circumvented by his strategems and catched with his devices The better to act those Tragedies which he intends against the Reformed Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. he would have the windows shut up and the light shut out These are the Fauxes with dark lanthorns to blow up all and the Judasses who are guides to them that
such apes knowing their own uncomely want of tailes would be glad if they could bring it in fashion for all beasts to have none and perswade them to cut off as burthens and deformities those postern ornaments and helms of the body wherewith nature hath furnished the nobler comelyer and stronger creatures But this mutilating of reason and deforming of Religion by putting out the eyes and cropping off the ears of Christians and setting humanity it self into the stocks or pillory is a greater undertaking I think and hope than ever such feeble though nimble animals with all their apish tricks and mimicall grimasses will be able to perswade either all or any beasts of the Forests unlesse it be the silly asses to gratifie them withall The Lord of all the world the munificent donor of all blessings who gives liberally without envy or reproach Iam. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. hath withheld no good thing from his Church and people and not only allows but requires us Christians devoutly to consecrate all to his glory so as thankfully to adorn even his Tabernacle and Temple with those spoiles and tributes which we have taken from the Egyptians and nations round about us as Moses David and Solomon did all three eminent for learning and piety Nostra sunt quae in Philosophorum scriptis praestant Deo vindicanda est omnis veritas Amb. de â—on M. Decalva eam illecebras crâ—â—ium ornamenta verberum cum emortuis â—nguibus seca Hieron ad Tam. Spoliis Aegyptiis â—â—usti divites quamvis sumus tamen pascha nobis celebranda Aust Doct. Christi c. 39. The learning of the heathen is now become a circumcised Proselyte to the Christian Religion from a captive alien it is with shaved hair and pared nailes the pomp and peevishnesse of it being laid aside admitted with Hagar into the holy family of the Church as a pregnant handmaid to wait on Religion though not as a rivall to be courted and esteemed equall with Sarah The severall parts of good learning the Arts and Sciences are as those * Cant. 3.7 So Naz. orat 19. Basil hom 24. Vt rosas colligimus spinas evitamus c. Vt sullones praparant pannum tinctores c. Quisquis bonus verusque est Christianus Domini sui esse intelligat ubicunque invenerit veritatem Aust do Christ l. 2. c. 18. cap. 39. Quae vera quae fidei nostrae accommoda dixerius philosophi non solum non sormidanda sed ab iis tanquam injâ—stis possessoribus vindicanda Id. valiant ones about Solomons bed vigilant guards and potent defenders of true Christian Religion Dionysius dubitans an legat haereticorum libros divâ—nitus monebatur ut omnes qui ad manum venerint legat ut omnia melius expendere refutare magis abominari possit Euseb â—i Ecc. l. 7. c 6. However it be true That the wisdome of the world is folly and all learning is barbarity losse and dung compared to and separated from the excellency of the knowledge of our Lord Jesus Christ yet nothing hinders but that Christian Ministers may now as Christ sometime did ride upon this Asses colt to Jerusalem Nothing is more comely than to see the wisest men offer their gold and frankincense and myrrh to Christ in his infancy Mat. 3. We know that as an humble unbeleeever cannot justly be counted either ignorant or unlearned if he be taught in all saving necessary truths and * Sine Christo sophia ipsa ratio insanci est Saentia omnis literata stultitia Grammatica nugae soriae Rhetorica inanis loquacitas Logica prosundum jurgium Historia omnis facetiores fabula tota deniquae philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciosa negotiosa ignorantia so no man never so much improved in secular knowledge merits the name of learned if he be ignorant of the minde of God in the mysteries of Jesus Christ yet judicious beleevers can never be unthankfull despisers of those gifts of * Sic adhibeantur scientiae seculares tanquam machinae quaedam per quas structura charitatis assurgat quae mancat in aeternum Aust Ep. 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. good learning in their Teachers and Ministers by whom they have received that benefit of instruction in true Religion which by their owne private industry and simplicity they could hardly if ever have attained Although the Mine of Scripture be rich yet unlearned men as the most part of Christians are in point of humane literature cannot search it nor work it nor try and refine it unlesse they have the help of those who have tooles and instruments and vessels and skill fit for so rich and holy yet hard and serious a work wherein it is much easier for weake and * 2 Pet. 3. unstable mindes to fall into dark pits and damnable errors than of themselves to attain and bring forth those saving truths which onely can inrich the soul Although the gifts of humane learning be not personally given to every Christian yet they are so far necessary for all as they are given to serve for the benefit of all as every one in the flock enjoyes the blessings of those pastorall gifts and abilities which are in the Shepheard and every member of the body that light which is in the eye for the use of all 6. Learned defenders of Christian Religion necessary There needs not much learning to make a man in love with it and covetous of more It is a certain sign of very little or none at all where any man despiseth or decryeth it in others It never indeed received opposition but either by the Gothick barbarity of soldiers and oppressions of warre or by the finer spun malice of such as Sozomen l 5. â—ap 5. Julian in his Persick expedition wrote 7 books against Christ and Christian Religion Jeron Epi. ad Magnum Julian the Apostate was who being both very learned and very wicked knew well how great advantages learning afforded to the Christian religion which he sometime professed and afterward with most cunning cruelty persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Juliano yesterday a professor this day a blasphemer finding by experience how potent and irresistible the weapons of Christian warfare were when skilfully managed by men of parts and learning Such as those Atlasses of Christian Religion were before and in as also after his time who equalled the most renowned heathens in all learning as well as they exceeded them in true Religion and in unspotted lifes Such among others were Justin a Philosopher and Martyr Tertullian Irenaeus Cyprian Origen learned to a Miracle So Clemens of Alexardria Eusebius Epiphanius the three learned Gregories Naz. Niss Thaumaturgus both the Basils Athanasius Cyrill Minutius Felix Arnobius Chrysostome Jerome Ambrose Lactantius St. Austin Prosper Hilarius Prudentius Josephus also a Iew learned to
a miracle as Jerom saith in the Greek monuments defends against Appion the Jewish Church which was the old stock out of which the Christians are swarmed Hieron Ep. ad Mag. So Philo the Jew very learned and an eloquent assertor of the Jewish religion G. Nissen in vita Thaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vit Th. Miltiades Hyppolitus Apollonius senator Rom. doctiss opuscula Chr stian relig contra Philosophos propugnabant Titus Bostrensis Amphilochius Philosophorum sententiis fuos libros refarciâ—bant Id. Hieron Ep. ad Magnum So Dionysius Bishop of Corinth and Tacianus who refuted the errors of Origen Shewing ex quibus fontibus philosophorum emanabant Hieron So Pantaenus Stoicus doctiss Christianus in Indian missus ut Brachmanis praedicaret Id. and others famous Bishops and Presbyters of most eminent learning piety and courage who undertook the defence of Christian Religion against the proud heathen the pestilent hereticks and the importune schismaticks of those dayes Which made Julian the Apostate elder brother to this illiterate fraternity the despisers and destroyers of good learning to become the Ravilliak the Faux of his times Theodoret l. 3. cap. 8. Propriis pennis configimur a Galilaeis inquit Julianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bibliotheca Georgii Episcopi Alexand. quam Julianus sibi exacte conquiri jubet Epist ad Porphyrium 36. the prime Assasinator and grand conspirator who sought to stab and blow up all Christian Religion by overthrowing all the nurseries of learning and suppressing the Schooles of the Church forbidding any Christians children to be educated in humane and ingenuous studies which he saw were become as the outworks to the citadell of Christian Religion which sometime indeed needed not these humane guards and defences while the terrible and miraculous gifts of the Spirit were like a pillar of fire and cloud round about Christian Religion during its wandring in the wildernesse of persecution no more than the * Exod. 13.21 Israelites needed trenches for their camp when the more immediate presence of Gods salvation was among them beyond all wals and bulworks or then * 2 King 1. Elias wanted a troop of souldiers when he was armed with fire from heaven against the ruder Captaines and their fifties Those extraordinary dispensations ceasing when the Lord brought his Church to the land of Canaan to a condition of worldly peace and tranquillity through the Imperiall favour and secular protection under which Halcyon dayes Christians had liberty to attend those improvements which are to be attained by study and learning in all manner of ingenuous as well as religious education But when the Dragon saw he could not by open persecuting power destroy the * Revel 1â— woman and her child he then turned to other shifts seeking by the flouds of corrupt doctrin to poison those streams which he could not stop And so to furnish out his new modelled Militia with the better train and ammunition he stirred up learned adversaries against the Churches true and ancient faith not only without as * Origen answered Celsus and Methodius Eusebius and Apollinaris wrote with great strength and dexâ—erity of learning against Po phyrieâ— who was one of the most eloquent in his time and wrote against Christian religion 15. books Suidaâ— St. Jeâ—om St. Ambrose and Prudentius answered Symmachus his Oratory against Christian Religion Celsus Porphyrie Proclus Symmachus and others but even from within as Arius Nestorius Apollinaris Macedonius Eutyches Pelagius Donatus and others very many This master-piece he carryed on with most powerfull suggestions and successes sometimes knowing well what force Error hath as well as Truth when it is charged and discharged with skill and learning In so much that he not onely overthrew the Faith of many ordinary Christians but robbed the true Church in part and turned at last upon the Orthodox party those whole Canons great and incomparable pieces of all learning both divine humane Tertullian and * Vincent Lyrin lib. 1. Immortale Origenis ingentum Jeron in Ep. ad Tit. In Origene adeo praeclara adeo fingularia adeo mira extiterunt ut omnes pene multum longéque superavit Vin. Lyr. c. 23. So of Tertullian c. 24. Quid illo doctius quid in divinis atque humanis exercitatius Apud Latinos nostrorum omnium facile princeps ut Origenes apud Gracos Origen the converter of St. Ambrose who formerly had by their accurate and learned labours both in preaching and writing bravely asserted Christianity both by demolishing the old remaining forts of heathenish Idolatry and prejudice as also battering the new rising works of heresies and schisms So that our moderate illiterate factors for an old crafty Daemon doe not or will not consider that there ever hath been still are and ever may be learned adversaries opposing or Apostatizing from the true Christian Religion both in its fundamentalls and its reformations There are very learned Jesuites and other Papists of all orders there are learned Socinians renewed Palagians revived Arians and others who want not learning against whom the learned Ministers of this and other reformed Churches are often put upon necessary though uncomfortable and unhappy contests Not for any malice envy or displeasure against any of their persons for learned men cannot but love and esteem whatever is good and excellent in others but onely from that Conscience of Truth which the Ministers of this and other reformed Churches doe conceive upon Scripture grounds and by the consent of the primitive and purest Churches of Christ they ought in all duty to God to their own and other soules yet with charity to their Adversaries to maintain And although the warne in Christian Religion ought to be managed by learned men on all sides with all possible fairnesse candor and civility such as the honour of the Christian name and profession requires for the more illiterate men are the more rudely they bray and rail against one another if it were a great sin to be supine and negligent in so great an engagement which we think to be for Gods cause the truth of Christ and the good of soules for which we ought to be prudently vigilant and honorably valiant It would ill become us while we see the adverse partie daily arming themselves with all possible compleatnâ—sse in languages arts and sciences in Fathers councels and histories for us to fit still in our lazy and unlearned ignorance expecting either miraculous illuminations and assistances as idle vain and proud mindes do or else most inevitable ruine and certain overthrow of that truth and reformed Religion which we professe to maintain which in honour and conscience besides the bonds of nature humanity and charity we are bound to transmit to posterity if not much improved by our diligence and studies yet at least not sottishly impaired to a just impeachment of waste against us in this age from those that in after times may succeed us who will have no great honour or happinesse by
who presume to be better acquainted with the mind of religion than any Ministers or other able Christians it doth now utterly abhor and to ashamed of yea and would faiâ—â— quite cast away all those glasses and wimples and crisping pins and powders and paâ—ills and dressings and curlings and strange apparell which she had borrowed of humane learning even as the Jewish women were weary of their toyes and trinckets which they had from the heathen by which they provoked God against their vanity pride Isai 3. and folly Thus are these men ready with their rude hands to witnesse Divinity who being very bâ—nd and boisterous Answ Yet the benefit of learning is more than the danger are not able to distinguish between pulling off the patches or wiping away those spots and paints which a fair face needs not and the shaving off that hair which is given to Religion for an ornament and covering Or the plucking out of those eyes indeed which it needs not onely for beauty but for direction The learning of hereticke and schismaticks doth not so much defoâ—â— the Church and true Religion as the learning of Orthodox professors adorns and reformes it which as fullers earth is the best means to take out those kennel spots which noisome spirits and foul mouths cast upon true Religion There is the more need of wise and able Physitians to make wholesome Antidotes and confections by how much there are so many whose malice is cunning as the divels Empericks and empoisoners to mixe pestilent drugs and infusions with Religion 1 Cor. 11 19. There must be heresies and hereticks too not as necessary effects anâ— consequents of learning and religion but rather from the defects of them in mens hearts and mindes When men are not either able rightly to understand or not accurately to divide or not exactly to distinguish or not rationally to conclude from Scripture grounds and principles of truth Or else when they are prone grossely to mistake and easily to yeeld to any semblances of truth and fallacies of error which are incident to credulous incautions unstable and unlearned soules or to proud passionate and heady men though never so learned Hence follows their not onely forsaking the right way and resolute persisting in their dangerous and damnable mistakes as sheep gone astray seldome ever returning of themselves to the fold and unity of the Church but they would also draw others after them that they may not seeme to erre alone and by numbers at least and force at last carry on the evill opinions which always tend to evill practises unlesse the Lord had always furnished his Church with some learned and godly men as able for reduction as others were for seduction as potent to cure as others are to infect whose learning defensive was more mighty than any offensive ever was The flock of Christ was alwayes happily furnished with Mastives whose teeth were as sharp and strong as the Wolves With Davids whose valour was always as great as the ravening strength of Bear or Lyon whom nothing else would have curbed and overawed nor have without miracle been able to have preserved the flock of Christ from dayly scatterings and tearings So then in all right reason either wholly remove these offensive enemies and such weapons out of their heads and hands or else give true Christian Religion leave to keep her defensive Arms and those worthy men who are able to use them namely the learned and godly professors both Ministers and others of this and other Churches both Christian and reformed Whose learning courage and honesty together makes them impregnable Whom otherwayes even these pitiful pygmies who now thus oppose them would hope to be too hard for if once matters of religion were reduced onely to tongues and hands for Ignorance makes men violent and for want of reason to flye to force * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. Possibly these professors of ignorance and rusticity may be lowder speakers and bolder fighters though they be weaker disputants and flatter writers yea we commonly see that hereticall pride and schismaticall passion in men that neither love the Truth nor the peace of the Church when worsted by arguments fly to Arms as the Arians and Donatists and Novavatians did when refusing fair disputations which the Orthodox Bishops and Presbyters desired Vide Ca â— Afric Concil Carth. An. 410 offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly and peaceable disquisitions for the determining of differences so that Christian union might follow They presently ran furiously to meere brutish and tumultuary violences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad immaes violentias Invading Churches by force driving away the Orthodox and holy Bishops and Presbyters who had not varied nor would yeeld to change that Faith and holy order of Religion and Ministry which still remained in all the Christian Churches as descended from the Apostles and primitive Christians and which had lately been confirmed and declared by the first famous Councell of Nice which consisted of 318 Bishops besides other many learned assistants holy Presbyters and Deacons together with some chief men of the laity who were so all of a minde that there were but 17 dissenters in the vote against Arius After the same riotous fashion also was that ignorant and abominable rable as it 's called of the Circumcelliones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afâ—i Genus hominum agreste famosissimae audaciae Aust cont Cresco l. 3. c. 42. Leniora tarrenum praedonum facta quam Circumcellionum a subsection of the Donatists who were wont to ramble idly up and down like squibs with fire and force among the plain and pagane Christians in the country till after great ostentations of piety devotion and zeale for Martyrdome calling themselves * St. Aust de Haeret. Optatus Duces Sanctorum Captaines of the Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contenders for the faith they fell at length to pilfering then to plundering and wasting whole countreys opposing in an hostile manner the Vicegerents Pacelus and Mocatius till at length they were by the Emperour himself * An. 348. Honorius repressed and destroyed That many men abuse learning to abet errors and religion to colour hypocrisie and the name of the Spirit to indulge the flesh and heaven to carry on earthly designes I make no question nor will these objecters I beleive yet I doe not think their morosenesse is such as presently to conclude they must part with what they can well use because they see others daily abuse good things as health beauty strength riches preferment meat drink cloathing c. all which oft nourish vanity lusts excesse The aking of these mens heads or teeth makes them not willingly to lose them no more may the abuse of learning take away the use of it Wise men know how to keep a mean between starving and surfeiting between drunkennesse and cutting up all vines condemning all men to drink nothing but
such small stuffe as thâ—se Antiministeriall Teachers intend to brew whereby to keep all Christians as they pretend in a sober simplicity which project is among their other weak and silly conceptions For the fames and â—entâ—sities arising from ignorance emptinesse and want of good sustenance may more trouble the brain with giddy whimseyes and dizinesse than can ever be feared from competent repletions unlesse men have very foul stomachs or hot Livers Wise men know to keep the mean between the riot and the want of learning There are faith Plato two diseases of the Soul of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and ignorance Plato in Timaeo Madnesse is from the abounding with pride and passion Ignorance from the want of knowledge and instruction Ignorance is but a tamer madnesse mad men have lost their wits and ignorant men never had them Learning and Religion cure both The highest and most incurable madnesse is an ungracious hatred of learning and an irreligious love of ignorance We see by sad experience That true Religion is as subject to be drowned by inundations of barbarity and deluges of unlettered people fit to be followers of Goths and Vandales or listed with Jeek Cade and Wat Tylar or subjects to the titular King of Sion John of Leyden as it is to be scorched by the hotter beams of those Phaethons who unskilfully manage the chariot of the Sun that is make an ill use of good learning Which is as the light of the world wherein Christian Religion is most honourably and most usefully enthroned when it is guided aright neither depressing reason too low by fanatick novelties nor exalting it too high by intricate subtilties Medio tulissmus ibis Ovid. but keeping the middle way of the necessary plain and most demonstrable verities of Religion which the Compasse of right Reason measures exactly by the scale of Scriptures 9. Object Many unlearned have been holy c. But these Objectors tell us That many holy and excellent Christians of the common and unlettered sort of men have been Worthies in grace and godlinesse who never found any want of Sâ—â—ls armour those * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great incumqrances great volumes nor those perplexed studies in pestred libraries That the * Nulla aconita bibuntur Fictilibus tunc illa time cum pocula sumas Gemmatas c. Iuv. poysons of opinions are seldomer drunk or pledged in these earthen vessels than in those of gold or silver That their simplicity was contented to enjoy that one book necessary The Scriptures All other bookes they would have been contented as these men now to have them sacrificed to Vulâ—an an heathen god and meriting such heathenish oblations Answ No doubt but many very good Christians have been happily instructed Answ setled and preserved in saith and holinesse who never were learned in any book but that of the Scripture * L. 1. de Doctr. Christian S. Scripturas memo ia tenuit intelleâ—it sine scientia literaâ—â—n S. Austin tels that Anthony the Hermite who could not read had all the Scriptures by heart and understood them well yea many who never â—ead any word in the Bible yet have been blest by the Ministry of the Gospell to beleive and obey the truth of it which is indeed the life of religion and the quintessence of all learning Yet it was the happinesse of those honest Christians that they never met with such pragmatick depravers of all good order piety and learning and Ministry as these now are for certainly they had never learned from such as these despisers of learning and Ministers are either the letter or the true sense of the Scriptures which they attained by the learned labours of their Ministers chiefly both reading translating and interpreting and preaching the Scriptures to them They were happily freed from such praters whose pride and folly is heavier than any lead or the sand of the Sea Pro. 27.3 whose ungratefull humour would have taught them first to have cast off all their true Ministers and Teachers next to despise them and lastly to destroy them by a most pious madnesse and spirituall ingratitude They are not only blind but mad men who wanting eyes themselves would have all their guides see no more than they do that so both might fall into the ditch Whereas the humility of all sober Christians was ever such as equalled their piety exceeded their knowledge and compensated their illiteratenesse so as to be farre enough from thinking themselves equall to or above the first three their lawfull Pastors and learned Ministers by whose faithfull endeavours and studies those saving truths and holy mysteries were prepared for them and set before them So that however they did indeed eat clean food the finest of the bread of life yet they could not but consider whose plowing and sowing and gathering whose thrashing and winnowing and grinding whose kneading baking had provided and prepared those savory and wholesome victuals for them which their own blindnesse and feeblenesse like Isaacks could never have provided or catered for themselves That they did alwayes blesse those Ministers and that God who sent such Josephs to provide and distribute the food of heaven to his otherwayes destitute and famished Church which alwayes consisted for the most part of that plebs or community of faithfull and poor Christians who were alwayes happy in this that although they had not provision of learning in their own storehouses and cisternes yet still they might have recourse to and make use of their Ministers fulnesse and store whose lips ought to preserve knowledge and to dispense it without envy or grudging who rejoyced most when their fountaines were most flowing forth to the refreshing of poor soules The abilities of learned Ministers have alwayes been like Jacobs and Moses his strength Gen. 29.10 a means to rowl away the great stones Exod. 2.17 which lie on the wels mouth the Scriptures which are too heavy for ordinary shoulders and to protect feebler Christians from insolent opposers So that as the Eunuchâ—â—â—ked how he should understand Act. 8.31 without an Interpreter to guide him Ministers are therefore set by Christ in his Church for lights that each might enjoy them as much as if each had their sufficicencies As the meanest part of the body hath as much use of the eye Exod. 16.18 as if it were an eye it selfe That as it was in the Israelites gathering Manna so it is in the Church of Christ when setled and flourishing He that gathered much had no overplus and hee that gathered little had no lack So those honest Ideots and Lay-Christians who have little or no learning beyond that faith and plain knowledge of the mysteries of Christ and the holy duties belonging to a Christian yet have no want of learning And learned Ministers who have attained most eminent skill in all sorts of good learning by Gods blessing on their studies have no
more than is needfull for their place and the Churches edification or safety and preservation And much I think is needfull to give a right sense of Scripture from the originall proprieties or emphasis of words 10. Wherein learning is necessary to Ministers Si ad humara perdiscenda â—ta hominis vita brevis est quid temporis sufficere potest ad intelligentiam divinum Chrysol To open the many allusions referring to Judaick rites and Ethnick customes in severall ages To clear and unfold the Scriptures by short paraphrases or larger Commentaries To analyse severall passages so as to reduce them to their proper place and order of reasoning wherein their force consists as the parts and joints of the body set in their due posture For the method of the reasoning and the strength of the argument or main scope in Scripture is oft very different from the series and order of the words in the Text Many times the ambiguity of the words the variety of stops the incoherence and independence of the sense as to the letter makes the method more obscure and the meaning very intricate yea the very text of Scriptures were in many copies of Bibles anciently as in St. Jeromes time Jeronymus in libris Jobi Danielis aliis and before him in Origens much altered by addition to or detraction from the pure and authentick Scripture untill those and other learned men the Bishops and Ministers of the Church with more accurate diligence reduced the Bible to its purity and integrity as much as is attainable by humane industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basan hâ—m 24. de Leg. Ethn. or necessary to mans salvation In these and the like cases I suppose these objectors who are very simple but not with a dove-like simplicity must needs confesse unlesse they wholly trust to the reed of their Enthusiasms which they have very little cause to doe that there is a great need of learned Criticks of good Linguists of methodicall Analysts judicious Commentators accurate distinguishers and harmonious reconcilers that the truth purity and unity of the sacred Oracles may be preserved and vindicated against Jews Heathens Atheists Hereticks and capricious Enthusiasts who are ready to strike with contempt and passion any part of Scripture as uselesse or corrupted if it slow not as the rock with an easie sense and obvious interpretation to their weak and sudden capacities They are instantly prone with an high disdain and choler to prefer their most impertinent imaginations sudden fancies and addle raptures Or if they be ashamed of those being too weak grosse and impudent to be vended at noon day and in so faithfull a light as yet shines in this Church then they are crying up the book of the creatures and God in them or they applaud some easier morall heathens And I should think nothing should fit their fancies so well as the Turkish Alcoran or Jewish Talmuds and Cabals for these if any thing can have already out done them in toyes and incredible fables which may save them the labour of further inventions Swine will prefer the filthiest puddle before the fairest springs so will wanton proud and vain men take any light exception against the Scripture which they hate the more perfectly by how much they see it is a most perfect rule and fully contrary to their proud 2 Tim. 3.16 unjust and unruly passions And however the shell of those holy and unparelleld writings the blessed Scriptures be in many places rugged and hard so that every one cannot handle or break it yet blessed be God others can nor is the kernell of saving Truth lesse sweet and smooth because it is not easily explained but by the help of other mens better gifts whom the Lord raiseth up and fitteth for this very end with variety of gifts even in humane learning Who for the most part have been of the order of the Clergy although in these later times especially divers others both Nobility Gentry and Commoners have been as excellent pioners who have by their private studies very chearfully and industriously assisted and helped the Churches chiefest Champions and Leaders the Ministers who have not indeed every one those sharp tools of steel which can work at the hardest places of this rock and holy Mine the Scriptures yet have they generally such skill and leisure beyond the Vulgar as enables them to try the Ore to gather and refine the grains to cast them into fit wedges or ingots of Gold Truths reduced to some body method or common place of Divinity Thus assisted by their own and other studies method and industry they are well able to make plain yet learned and judicious Sermons with pathetick homilies fitted to the common peoples capacity memory and disposition whom neither leisure nor necessities of life and the hard labours under the Sun nor abilities of minde would suffer or serve one of a thousand to attain to any competent measure of religious knowledge if holy and learned men Ministers of the Church were not enabled by God approved by the Church and ordained by both to that constant service of the Ministry for the good of the plainer Christians who enjoy in every point of true doctrine or solid Divinity which is as a weighty piece of gold stamped with the clear testimony of the Scripture as people doe in every piece of current money the extract of the labour and the result of the art of many mens heads and hands who have thus fitted it for their ordinary use Besides this when common people are once well stored and inriched in their honest plainnesse with competent and sound knowledge in Religion by the care and faithfulnesse of their able and honest Ministers yet how easily would the cheats of Religion delude and impose on these poore Souls these plain and single hearted Christians abasing or changing counterfeit with truths cropt opinions and round-headed tenets for full weight of Christian doctrines Still cogging with religious * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.14 dice and cheating with plausible fallacies seemingly brought out of the Scripture untill those poore beleevers like the * Gal. 3.1 bewitched Galatians had lost all or their most part of their sound Religion yea some of these Impostors doe not leave poore Christians whom they have consened with fair shews of the Spirits revelations and new Gospels so much faith as to beleive the main Articles of the Christian Faith or the Scriptures to be the Word of God or that there is any true Church or any order and authority of true Ministry And whither would not this cousenage and deceit of these hucksters proceed 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to overthrow whole houses Parishes and Churches if there were not some learned and able Ministers in the Church who are as Gods and the Churches publique Officers to detect these jugglers to discover these deceitfull workers 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set
these cheats in the pillory of publique infamy that they may loose their Ears that is their * Vt tandem male audiant qui male diâ—â—â—nt agunt hearing well that credit and fame of gifts which they cover and captate among the Vulgar and which they would enjoy by reason of their many wiles and artifices by which they ly in wait to deceive with good words and fair speeches as the Divels setting Dogs the well affected and plain hearted Christians Rom. 16.18 if they were not every where routed and confounded by the Ministers of the Church who are both far abler and honester men and to whose charge the flock of Christ in its severall divisions and places is committed that they may take care it suffer no detriment either in truth or in peace in faith or manners in Doctrine or in holy order Thus then although the soules and faith of the meanest true Christians be alike pretious and dear to God 2 Pet. 1.1 as the most learned men's yet they are not pieces of the same weight for gifts of the same extension for endowments of the same polishings for studies nor of the same stamp and authority for their calling and office All which as they are not to the essence of true grace and religion so they are much to the lustre power beauty order usefulnesse and communicativenesse of those gifts which goe with true Religion and are by the Lords munificence bestowed on the Church and faithfull for their well being safety and comfort even in this world besides their happinesse in another which ought to be the grand design of all true Christians both Laymen and Churchmen both learned and unlearned both Governours and governed But these Illiterato's further object with open mouth 11. Object Christ and his Apostles had no humane Learning That they are sure neither Christ nor his Apostles had themselves or commended to the Churches use humane learning Answ My answer is They needed none as humane that is acquired by ordinary education or industry being far above it by those glorious and miraculous endowmenâ—s of the Spirit of wisedome which can easily shine in a moment through the darkest lanterns men of the meanest parts and grossest capacities So that those might as well dispense with the absence of all acquired humane learning as he that hath the Suns light needs not the Moon or Stars or Candles or he that had Angels wings and swiftnesse would not want the legge of man or beast to carry him or he that is neer a living and inexhaustible spring needs not labour to dig wels as Isaac did and so must we too Gen. 26 1â— in the barren and dry land where we live which none but inhumane Philistims would stop up This therefore of Christ and his Apostles is not more peevishly than impertinently alledged by these men in these times against the use of good learning in the Churches Ministers unlesse the reall experiences of these men pretended Apostolicall gifts extraordinary endowments and immediate sufficiencies from the Spirit of God could justifie these allegations either as fitted to them as to the present dispensations of Christ to his Church Although the Lord sometime gave his Church water out of a rock and refreshed wearied Samson by a miraculous fountain which suddenly sprung up in Lehi not in the Jaw-bone but in the place so called from Lehi i.e. the Jaw-bone Iudg. 15.19 by which instrument he had obtained so great a victory there where it continnued afterward yet I beleeve these men will think it no argument to expect every day such wonderfull emanations and neglecting all ordinary means to expect from the Jaw-bones of Asses water or drink to quench their thirst I am sure this Church hath not yet found any such flowings forth or refreshing from the mouths of these Objecters whose lips never yet dropped like Hermon so much as a Dew of sweet and wholesome knowledge upon any place and how should they whose tongues are for the most part set on fire and breathe out with much terrour nothing but ashes and cinders like Vesuvius or Etna whose eruptions are vastatious to all neere them Col. 2.3 Matth. 12.42 Unus verus magnus est magister Christus qui selus non didicit quod omnes doceret Amb. off l. 1. Matth. 5 45. As for our blessed Lord Christ we know he was filled with all the treasures of wisedome both divine and humane for being greater than Solomon he could not come short of Solomons wisdome in any thing who was in all his glory but a Type and shadow of Christ and no way comparable to him Our Saviours design indeed was not as Platos or Aristotles to advance naturall Philosophy meer morality humane learning and eloquence the beams of which Sun by common providence God had already made to shine by other wayes on the bad as well as the good on the heathens as well as the Jews and Christians but Christs intent was Mal. 4. 1 Cor. 1.26 by word and deed to set forth the beams of the Sunne of righteousnesse the wisdome of the Father the saving mysteries of his Crosse and sufferings in order to mans improvement not by humane learning but by divine grace And however our Blessed Saviour hath crucified as it were the flesh and pride of humane learning as well as of riches honour and all worldly excellencies which are infinitely short of the knowledge and love of God in Christ yet he quickned and raised them all by the Spirit which teacheth a sanctified and gracious use of them all to his Church Luk. 2.48 and true beleevers Our Lord Jesus did not disdain to converse with the learned Doctors and Rabbies of his time among whom he was found after his parents had sought him sorrowing because in vain otherwhere yet our wanderers and seekers are loth to seek afraid to find and disdain to own Jesus Christ when they have found him among the learned men and Ministers of this Church lest in so doing they should seem to confesse they had lost Christ and true Religion 12. The objecters may not argue from the Apostles gifts against learning now since they have neither of them in their illiterate Conventicles and ignorant presumptions As for the blessed Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately taught of God by conversing with the Son of God the Lord Jesus Christ the Christian world well knowes their miraculous and extraordinary fulnesse of all gifts and powers of the Spirit both habituall and occasionall so that they wanted neither any language nor learning which was then necessary to carry on the great work of preaching and planting the Gospell And no lesse doth the wiser world know the emptinesse and ridiculous penury of these disputers against good learning even as to the common gifts of sober reason and judicious understanding wherewith the blessing of heaven is now wont to crown onely the prayers
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Pro. 1. and studies of those that attend on Wisedoms gates with all humble industry whose great proficiencies these poor men envying as they have great cause would fain perswade them to be as much sluggards as themselves are who have neither hunted Contra bonaâ— literas blaâ—erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 27. nor caught any thing by * Pro. 12 27. not roasting what they have taken in hunting that is not to use those gifts of learning in all kindes which Ministers have attained unto by Gods blessing on their studies As for that Primitive gift of Tongues by which the Apostles at once suddenly thawed and brake that Ice which now locks and seals up to us the face of the great deep of Learning and Wisdome so that they were instantly Masters not onely to understand but also to utter the mysteries of Christ whereof they had partly an acquired by Christs teaching but for the most part an inspired knowledge These pitifull praters who would be counted Apostolicall are so far from any such gifts of wisdome or utterance that they are scarse masters of their own mother tongue neither knowing for the most part what they say 1 Tim. 1.17 nor whereof they affirm nor able with modesty gravity humility or charity either to use or bridle their tongues which is an Apostolicall brand on them shewing that their Religion is but vain Iames 1.26 And how can it be otherwayes where sober speech sound reason common sense and ordinary ingenuity are as much wanting as pride contempt of others intractable fiercenesse and indocible ignorance doe abound When their great art is to set off to some popular shew and acceptance their gifts and persons 2 Pet. 2.18 by proud swelling words sometimes soring in the height of raptures and rare speculations beyond sobriety as if they were from sudden inspirations when indeed they are nothing else but some odde ends of metaphysicall questions and devotionary contemplations which are every where found among the Schoolmen and Monasticks or in the Platonists Plotinus Pimander and the like to which Authours these men being strangers yet drunk with their own fancies sometimes they reel and stumble upon such notions which vainly puffe them up in their fleshly mindes Col. 2.18 while they are still but clouds without water carryed with the tempests of passions Iud. 12. and high presumptions above the plain practicall and usefull truths of Religion and indeed above the proportion and sphear of their own gifts and parts Other whiles they seem as Well without water deep but dark and dry in their profound follies and profane niceties as the Manichees Valentinians and others of old by which they seek to confound God with the creatures good with evill Nature with Grace Vice with Vertue Law with the Gospell Christ with Divels By all which rarities amazing their silly auditors they are no other but cunning Agitators for ignorance atheism profanenesse hypocrisie and superstition that the life and power of the Christian reformed Religion may be wholly baffled and despised together with the Ministry of this Church What can these wretched men expect but the blacknesse of darknesse for ever to be reserved for them without repentance who study to cry downe all good studies 2 Pet. 2.17 and learning that they may the better eclipse all true and reformed Religion Such Pharisees for few of them are good Scribes are like indeed to make excellent Teachers of the Kingdome of heaven Mat. 12.35 who are not able to bring forth any things either old or new having no Treasure of well digested knowledge either divine or humane but onely some of the rubbidge of that learning which they seeke to destroy pitifull rapsodies of such confused stuffe as they have scraped together which becomes none but bablâ—rs and pamphleters Which whoever considers seriously how much they have been a shame and bane to true Religion to the honour of this reformed Church and to those holy manners which become sober wise and modest Christians he would ever after love learning and learned Ministers the better by how much he sees infinite cause to abhor the sordid and shamefull effects of impudent ignorance which loves to batten in its own soyl and refuseth to be cleansed Such mouths full of errors and foul with evill speakings however the Timothies and Titusses of this Church cannot now stop Tit. 1.11.2.15 as they ought to doe if the exercise of that just power in the Church were not obstructed yet they ought to rebuke them sharply and with all authority And untill these Seraphick despisers of true usefull and sanctified learning can not boast and clamour among their Disciples who are now grown giddy with too high notions and airy speculations but till they can evidently demonstrate to the wiser and soberer world that they can indeed perform what they pretend that is by immediate gifts and unstudied enablings they can solidly comprehend soberly preach methodically explain clearly demonstrate the sacred mysteries of our Religion also resolve the difficulties reconcile the differences and determine the doubts or controversies arising out of the Word of God or the points of Religion so as in some measure may tend to satisfie mens judgements together with the scruples and cases of their consciences Till I say these men can doe these in some competent measure equall at least if not beyond what the learned Ministers of this Church have done and dayly doe by the blessing of God on their labors they must give us leave still to follow our studies with humble prayers and diligent pains That so in stead of the husks and chaffe of these mens specious words and popular insinuations sadly deploring and proudly despising those excellent abilities which are in true Ministers far above them we may help to feed poor hungry soules not with frothy vanity wherewith these proud Masters send their scholars away as puffed up and as empty as themselves but with good corn and that wholesome provision of sound knowledge and saving doctrine wherewith the Lord is pleased to furnish us in the honest and ordinary way of his providence and blessing upon our industry for we have now no Manna or Quails about our tents which while these men dream of mean time exceeding leannesse is entred into their souls Psal 106.15 And how can it otherwise be than that sowing vanity Hos 8.7 and visions of their own hearts they should reap other than windâ— and be satisfied as they are extremely but most unhappily with their owne delusions 13. Inspired holy men yet used their learned gifts We doe not read that either Moses or Solomon or Daniel or St. Paul first educated at * Tarsis celebris Cilicia Vrbs Academia ipsis Athenis Alexandâ—iae comparanda Strabo St. Jeromes Epist ad Mag. answers that qâ—estion Cur candorem Ecclesiae Ethnicis sordibus polluamus
unlearned malice which seeks by pretending the dissolution of manners laxation of government and the shipracks of many ingenuous young men sent to the Vniversities to justifie those dayly and desperate calumnies used against them That they are not onely superfluous but also noxious as uselesse so hartfull to the Church and State Both which some men will never thinke sufficiently blest till they have made them as blinde as Beetles both in good learning and true reformed Religion that so the English Nobility Gentry and ingenuous youth may either run out to utter barbarity in a short time or else fall under the culture of those who affect to be the grand Masters and Catholick Teachers of all good learning the Jesuites The gravity of whose manners and exactnesse both of their Literature and Discipline wherewith they adorn that side and party which they are listed to maintain is not to be so much imitated as exceeded by our Vniversities which are of the reformed party the most Illustrious That so they may redeem themselves from those jealousies and reproaches which either just severity or injurious calumnie is prone to fasten upon them and so merit both love honour and protection from all that have any true excellency in this Nation 19. All worthy mindes subscribe to this plea and petition for the Vniversities To this humble request not onely Divines and Ministers of religious Mysteries which tend highly to the temporall and eternall welfare of mens soules but all other liberall faculties which exercise the man more than the beast the head and minde more than the hands and body will I presume most readily subscribe Since neither the learned Students and honest practisers of the Common Law by which the boundaries of our estates liberties honours and lives are set and preserved under God Nor those of the Civill Law in which are the suffrages of all Nations the common sense the generall Rules and rationall Maximes of mankinde whereby all forain treaties correspondencies trafiques and negotiations in war and peace with enemies and friends are regulated and transacted Nor yet the conscientious Physitians who study to preserve the health strength beauty and life of our bodies None of these any more than the Ministers of the Gospell can move or practise rationally wisely and conscientiously in their severall callings without those principles and foundations of humane learning which are either generally preparatory or peculiarly necessary to their respective faculties upon whose stock first planted and watered in the Vniversities those scions are commonly graffed which either come to any flourishing or good fruit in Church or State And certainly if we generally dislike and despise pettifoggers in the Common Law meer pragmatiques in the Civil and quack-salvers in Physick there is no reason any sober Christians should desire or like Theologasters Ventosa loquacitâ—â— ut malignus imber sterilitatem magis quam fertilitatem terris inf rt Bern. meer praters and dunces in the great science of Divinity Ministers of the Gospell should of all men be least deprived of or defective in good learning in as much as their work is of the highest concernment nor is it without those difficulties which may whet and exercise the most improved abilities the most cautious studies and the most conscientious diligence All which are necessary ingredients to make up an able and worthy Minister What wise and sober Christian can think it fit to commit the care of his soules welfare the publique service of his God the honour of his Saviour the celebration of holy mysteries the means of grace the comfort of his conscience and the conservation of true Religion together with the peace order and honour of the Church of Christ while he lives and when he dies to commit I say all these to the custody care inspection and managing of such men whom he could not with reason or without great shame in himself and some from others entrust with any publique commerce trade and negotiation or with his private welfare in health honour estate liberty or life Since all divine and humane perfections are in our Lord Jesus Christs and from him every good and perfect gift is derived to the Church nothing is more just and gratefull than for Christians to use improve and return all those gifts and indowments which our humane nature is capable of in this world to the glory of God and the good of mankinde which when they are sanctified both in the habit and use are but preventive of and preparatory to those eternall accomplishments which our soules expect in heaven which is that highest degree of happinesse which holy and â—â—â—ble learning studies to attain Nor can any wise man conceitâ— how either the hâ—â—hest sâ—â—â—me which we call Divinity or those other excellent ones in Humanity can ever be levelled to vulgar practises and a parity of use among men Exod. 9.10 which will prove an Epidemicall disease like the scâ—â—â— and botches of Egypt when the ashes were scattered over the land unlesse withall there could be a levelling of mens reasons wâ—â— capacities and industries as well as of their callings or some law of Ostracisme made by which it shall be forbidden for any man to be richer and healthfuller wiser and learneder more holy or more religious than another But these are Cacotopian fancies which not the profoundnesse of Plato but the shallownesse of Thersites or Dametaâ— hath laid out to so vile wicked monstrous and ridiculous formes that no good Christian who resolves not to banish all reason and true Religion from himself and his posterity can ever approve or follow so as to wish to be of or ever to see such a Commonwealth of Coxcombes and Ideots who by the want of all good learning both in Magistrates and Ministers will soon learn like wild Araâ—â— and Scythians to rob plunder poyson kill deceive and damâ— one another growing as Mastive dogs fiercer by dark keeping Being justly punished by being given up to their own hearts lusts to commit all wickednesse with greedinesse Rom. 1 2â— for not glorifying God in the high esteem and holy use of those excellent gifts which by good learning he confers upon humane Nature and societies of all which in reference to the good both of Church and State a gracious heart is never to seek how to make a gracious and thankful use either in himself or others The 5. Cavil Against Ministers incroachment upon the liberty of mens judgments and consciences BUt there are some who ashamed to be reckoned among the illiterate crue who despise and decry all good learning and desirous to seeme more moderate and well tempered men plead That however Learning well used may be very beneficiall both to Church and State both in civill and religious regards yet with God there is no * Col. 3.11 Mat. 11.25 acceptation of persons and in Christ Jesus Greek and Barbarian the learned and the Ideots are all one That God may dispense
the beams of his Spirit in the light of Truth as well as in the heat of Love how and where and to whom he will yea and oft doth reveale his secret and hidden things not to the wise and learned but to the babes and foolish Therefore a publique liberty at least and fair toleration ought to be granted to any men to opine to teach and accordingly to act as they are inwardly perswaded and moved And this without any such tyrannous restraints as commonly learned men and Scholars Ministers especially have sought themselves and taught Magistrates to lay upon both the judgement conscience and practise of people both in their first education and after profession studying to make all things in Religion or manners as bastards and illegitimate which have not their Certificate for their ligitimation whereas the Spirit of God ought not to be so strict laced stinted and restrained least of all curbed and constrained by any prohibitions or impositions on mens judgements and consciences which in matters of Religion are onely to be drawn with the cords of a man such as mens reasons or Scriptures or the Spirits perswasion may afford to every ones capacity and not to tye them up by any Creeds Articles Catechismes or Injunctions of Religion much lesse by penall and coercive Statutas which like Persian sheep carry tailes of injurious mulcts and penalties after them that are heavier then their bodies Answ Answ Of Christian Liberty Nil tam voluntarium quam religio cogi non potest longâ— diversa sunt carnificina est charitas nec potest veritas cum vi aut justitia cum crudelitate conjungi Defendenda est religio non occidenda sed monendo non savitia sed sapientia non scelere sed fide Si animus a versus sit jam sublata est jam nulla religio Lactant. li. Just 5. c. 20. Religionis non est cogere religionem quae spâ—nte suscipi debet non vi Tertul. l. ad Scap. So Constâ—â—tine the Great would have no man compeld but perswaded to Religion Aliâ—d est certamen pro religione sponte suscipere aliud supplicii metu cogi Euseb Eccl. l. 10. cap. 5. There is no Jewell which Swine delight more to weare in their Snouts than this of Liberty which how well it becomes such sordid and indocible cattel those excellent Christians can best judge who are worthy to enjoy so pretious a token of Christs love to his Church as knowing best how to value it and use it I know well that true Christian Religion ought not to be made a snare or an harrow or a rack or an heavy yoak or an Egyptian bondage to mens mindes and Consciences this were to turn the sweetest vine into a sharp bramble and the figtree into a thorn Nor is there any thing which Christians should be more tender of as the * 1. Concil Eph. cap. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesme Fathers most piously admonish than their own and others true liberties which Christ hath purchased with his pretious bloud of which both Christian Magistrates and chiefly Ministers should be most exact keepers and conscientious defenders lest piety prove an oppression and the bracelets or ornaments of Religion become the chains of hypocrisie and manacles of superstition binding such heavy burthens on mens consciences which God hath not imposed wherein the severer heights and tyrannies of men are prone to usurp upon the ingenuous kingdome and gracious dominion of Christ where none is a subject but he that enjoyes that free Spirit which David prayes to be established with Psal 51.12 and none is free but he that willingly takes up Christs yoak and burthen Matth. 11.30 which are light and easie but yet not loose or slack For Jesus Christ having redeemed us from the greatest slavery and spirituall bondage hath indeed invested his Church with the noblest immunities and governs it by the divinest liberties which drawing is by the cords of Gods love to us set forth in his Word and binding us with love to God and for his sake to one another by so much includes all true liberty Libera est apud Deum servitus cum non necessitas sed charitas servit Aust Quo sanctior quisque eo solutior Gibe Beata servitus quae dominatienem generat sempiternam Chrys l. 114. as it wholly consists of love whose very life and essence is liberty It being impossible to command consent or to compell love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most absolute Soveraigne of it selfe and under no Empire but that of God who is love and perfect liberty And our Liberty is then truly Christian and divine which onely is desirable because onely true when it is such as Christ hath purchased for and God hath revealed to his Church in his Word with which men must seriously advise and not with their own wanton and extravagant fancies if they would bee informed what that liberty is which onely becomes true Christians who of all men have the least sinfull licentiousnesse indulged to them I finde there are no people more vehement boasters of and sticklers for this which they call Christian liberty than those who least understand it Tertuâ—lian tels of the Gnosticks promiscuous lusts in their Agapae Extincta lucerna in promiscuos amplexus taunt Hinc in Christianos ista infamia Scorpia fo Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So S. Austin of the Gnosticks Manichees and others who held nisi iniquissima quaque operenâ—ur Diaboli vimse non posse effagere Hanc esse redemptionem hanc vitam sine tremore So Irenaeus of the Carpâ—eratians and others that held nothing morally good or evill all actions lawfull onely they must beleive in Christ Sela humana opinione negotia mala bona esse dicunt Lib. 1. c. 24. most abuse it themselves and are most impatient to allow it to others if once they get such power as makes them able to oppresse none are more insolent or lesse tolerating those things even in Religion to others for which they plead more of conscience both as to Gods and mans Laws than these objectors themselves can doe Nor can any the most modest plea for Christian liberty be heard by those who were formerly so lowdly clamorous for the name when indeed they did not either intend or rightly understand what the thing is It will be then a work of Charity and an effect of that love which I owe to these men for Christs sake in whom alone our liberties are sounded and conserved to free them from that captivity of errors and bondage of extravagant passions wherewith they are oppressed and abused even in this great point of Christian Liberty Then which as there is nothing which sinfull men could lesse deserve so nor is there any thing they can naturally lesse rightly use or more grossely mistake and abuse There is no Jewell with which Christ hath endowed his Spouse the Church and every true beleever for
Iur. Illud decitum quod logibus definitum Reg. jur is not true and vertuous liberty but inordinatenesse and excesse Yea and in some cases of severer restraints Prudenter aliquando liciâ—a prohibenâ—tur ne si permitterentur eorum ocâ—â—sâ—â—â—e ad illicita perveniatur Reg. Iur. Ioh. 8.30 Free Indeed Libertâ—â— verâ— Christianae â—â—ferâ—â— aut extrinsecus spoliari nescit quum non minus parâ—endo quam agendo exercetur Aust by which Governors doe indeed trench upon those rationall or religious liberties which God hath allowed to men and Christians yet in these cases a true Christian onely wraps himself up in that liberty of patience which knowes when and how to suffer without injury to the publique tranquillity or to his private peace of conscience still keeping a * 1 Pet. 3.4 meek and quiet spirit with the love zeal and profession of that which he conceives to be the truth of God these are the fruits of that * 2 Cor. 3.17 free Spirit of Christ in Christians which appeared most eminently in Christ which makes us free to all things but not to sin in thought word or deed Looking upon sin as the great * Eo sumus liberiores quo a peccato â—â—â—â—â—â—niores Gibeuf tyrant usurper and waster of the true liberty of every man and Christian It is then as farre from Christian liberty 4. Divels Liberty as sicknesse is from health madnesse or drunkennesse from sobriety rottennesse from beauty or putrefaction from perfection for any Christian to beleeve what he lists though it be a lye or to disbeleeve and deny it Libertas omni servitute servilior Ber. Ep. 47. though it be a truth of God to take up what opinions and wayes of religion he most fancies and to refuse what ever he please to disaffect upon light popular and untryed grounds or openly to speak and dispute what ever he lists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. and publiquely to act according as his private perswasions passions lusts or interests or other mens tempt and carry him wherein neither right reason nor common order nor publique peace nor conscience of duty nor * 1 Pet. 2.17 reverence of men nor fear of God have any such serious and holy ties upon men as are necessary for the common good In which regard private Christians are never so free as to have no yoake of Christ upon them Haretica conversatio quam futilis quam terrena quam humana sine gravitate sine autoritate sine disciplina cujus penes nos curam lenocinium vocant pacem cum omnibus miscent dum ad unius veritatis expugnationem conspirant Tertul de praes ad Hae. c. 41. no exercise of patience self-denyall mortification meeknesse charity modesty and sobriety together with that comelinesse and decorum which beseemes Religion and a Christian spirit beyond which the most transporting zeal may not expatiate For that is no other than such freedome as water enjoyes when it overbears and overflowes all its banks and bounds or as fire seising on the whole house Such as drunken men in their roarings and mad men in their ravings contend for such as wild beasts and untamed Monsters struggle for yea such as the envious and malicious divels affect and are most impatient not to enjoy In whose nostrils and jawes the mighty * Ezek. 38.4 Esa 37.29 wisdom and goodnesse of God who is Potentissimum liberrimum agens the fountain of all true rationall morall religious and divine freedome hath his hooke of power and bridle of terror not of love Such are those liberties which those * As St. John called Corinthus who was of this sect of Libertines Irenae l. 1. Congredere mecum ut te ad principem deducam vox lascivientium Gnosticorum Nicolaitarum aliorum Haeret. Iren. l. 1. primogeniti Diaboli prime birds of the Divels brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis v. M. some impudent Libertines and dissolute wretches now as of old aim at who have cast off all sense of justice order shame and humanity while they clamour and act for liberty that is that their blasphemies profanenesses impudicities scurrilities impudencies and violences against all publique civill peace as well as against all religion order and Ministry of the Church of England may be tolerated if not countenanced notwithstanding they professe to hold with us some common grounds of Christian Religion and stand responsible to civill duties and relations True Christians should be as fearfull to enjoy the divels freedome not which he hath but which he desires that is to will and to doe whatever he lists And as they should be zealous for their own true holy and humble liberties which lead them quietly to doe or suffer Gods will in Gods way so they should bee tender of encroaching upon those publique liberties which are by right reason order and Scripture granted to some men as Magistrates and Ministers for the generall good of Christians Men must not so please themselves in any thing they fancy of liberty as to injure others No mans liberty may be anothers injury Nullius emolumentum jure nescitur exalterius damno injuria Reg. Iur. since no mans right can consist in the detriment or damage of anothers rights or dues As then no man rationally can think it a liberty denyed him when he is forbid upon idle visits to goe to infected houses or being infected with the plague to goe among others that are sound or to drink poison and propine it to others no more can any Christian religiously plead for a liberty to broach and publish to others any opinion he pleaseth or to invade any place and office he hath a minde to or to disturb others in their duties and power or to contemne with publique insolence or violently to innovate against established laws and orders in Church or State much lesse hath he any freedome openly to blaspheme or disturb that religion and way of devotion wherein sober and good Christians worship God by that authority and order which is setled in publique according to their consciences and best judgements Here neither Christian Magistrates 5. True Liberty and good government in Church and State agree well together nor Ministers are to regard such pleas for private Liberties as overthrow the publique order and peace nor are they to regard those clamours against them and the Laws as persecuting when they doe but oppose and restrain such pernicious exorbitancies nor are they in this infringers of the peoples freedome but preservers of Liberties which are bound up onely in the laws nor are they oppressours of others mens consciences but dischargers of their own duties * Leges sunt corporis politici nervi sine quibus luxata infirma fient omnia membra Verul and consciences which they bear to Gods glory and the publique good whereto as they stand highly related by their place and power so
this self-condemned and without excuse Nor are any of a different beleif to what is established to be tolerated in giving any factious and seditious scandals against that Religion which is by the wisdome and piety of any Nation and Church there setled as sacred being always presumed that it is judged the truest and best for no men can be supposed to binde themselves and their posterity to any religion which they think false Two wayes of just restraints in the Church There are two wayes of coercive power established by God over men in matters of religion either of the Word by Ecclesiasticall admonitions reproofes and censures which onely reach those in matters of error 1 Tim. 5.20 Tit. 2.15 Tit. 3.10 1 Cor. 5.12 or scandall that are under the same form beleif and profession of Religion for these onely doe consider them And where this discipline is as in primitive times it was rightly dispensed with gravity wisdome charity and due solemnity by wise and worthy men it carries a great weight with it being in the name and authority of Jesus Christ 1. By Church discipline and is of excellent use to the well being of the Church of Christ to preserve the honour of Religion and credit of Christianity Nor is any thing of extern order and policy more worthy to be seriously considered and restored by Christians which can never be done till the right government of the Church be first setled nor can this now be easily done without the favour and concurrent authority of the Christian Magistrate so far hath licentious contempt and insolency prevailed against all ancient order government and discipline in the Church even by the Libertinism of such as would most be counted Christians And 2. Magistâ—atick power 2. A second way of animadversion or restraint of publique disorders in Religion is by the power of the sword in the hand of the Christian Magistrate who is to regard not onely the civill peace of subjects but also that trust which lies on him to take care for their religious interests and their souls welfare Quâ—â—to plus potes interrena republica tanto plus imperdeas â—â—lesti civitati Aust Ep. c. 24. that they may be taught and preserved in the right way of knowing and serving God The happye â—ondition of any Christians is when both these powers are wisely and sweetly twisted together so as the Ministry directs the Magistracy by the Word and the Magistracy assists the Ministry by the sword where the censures of the Church act by charity and the censures of the Magistrate by a just severity yet so as neither love to the offender nor dislike of the offence be wanting That all be done to the edification not to the destruction of the Church or of any member of it so farre as its welfare is consistent with the publique Neither civill nor Church power among Christians should be as a sharp and hard rock dashing presently all in pieces that touch or strike at it in the least kinde though never so modestly differing from the received Religion nor yet ought they to be as pillowes and sponges yeelding so soft a reception to every new opinion and practise as to invite all errours and novelties to a recumbency or rest in their bosome A Church or Christian State will soon be full of all noisome vermine if they allow as a work of charity and liberty every sordid errour and beggerly opinion publiquely to lodge and nestle under their roof yea and to contend for place and crowd out that Religion which is established Moderation differs from grosse toleration Christian Magistrates should neither use the sharp rasor or two edged sword of the Spanish Inquisition which forceth with terror either to deny what men hold for truth or to professe which that they hold not nor yet should they content themselves with the wooden daggers of Amsterdam where civill authority excuses its lukewarmnesse and gilds over its tolerancy of any Religion with the benefit of trade and commerce I doe not think it Christian to extirpate Jews or Turkes much lesse any of Christian profession but I think it both wisdome and charity first to endeavour by all fair means to convince all And secondly 2 Tim. 2.24 to restrain by just penalties all those under civill subjection however of a different religion from saying or doing any thing publiquely scandalous to and derogating from the honor peace and order of that Religion which is esteemed and therefore setled as the best and truest As civill seditions and treasons are intolerable so are religions nor are such endeavours veniall which by printing blasphemous bookes and divellish Libels seek to revive old rotten errors and heresies or to bring publique reproach and scorn upon the reformed Christian Religion in this Church no not although those infamous pamphlets were attended with learned confutations since it 's safer to forbid the use of poysons to the incautious people than to permit them to drink them up upon confidence of the virtue which may be in the antidotes applyed The nature of man is proner to imbibe noxious things then to egest them It is a tempting of God to tolerate evils and errours which we may prevent onely upon confidence of the remedies we can apply This is more like Mountebanks than like good Magistrates or Ministers Since then neither in right reason and true policy of State it is either becoming or safe for Christian Magistrates to have no acknowledgment of any face of Religion Christians must not be Scepticks in Religion Ephes 4.14 so farre among their people and subjects as to establish own and command it nor is it any piety for Christians to be alwayes scepticks in Religion ever unsatisfied and unresolved and unestablished in matters of Gods worship and mans salvation still ravelling the very grounds of Religion with endlesse cavils and needlesse disputes Since the Word of God is neer and open to direct all men in the wayes of God and since what is necessary to be beleived and obeyed in truth and holinesse is of all parts in Scripture most plaine and easie No doubt but Christian Magistrates are highly bound in Conscience to God and in charity to the good of their subjects to whom they must doe more good then they are desired to doe by the Vulgar to establish those things as to the extern order Ministry form and profession of Religion both in doctrine and duties which they shall in their conscience judge and conclude upon the best advice of learned and godly men to be most agreeable to the will of God as most clearly grounded on the Word in the generall tenor and analogy of it and as most fundamentally necessary to be beleived and obeyed by all Christians whereto the Catholick beleef and practise of all Churches more or lesse agreeing gives a great light and direction Christians must not be alwayes tossing to and fro in religion but come to an Anchor
of fixation as to the publique profession else there will hardly be any civill peace preserved among men who least endure and soonest quarrell upon differences in Religion each being prone to value his own and contemn anothers Nulla res efficâ—cius homines regit quam religio Curt. l. 4. These things of publique piety thus once setled by Scripture upon good advice ought by all swasive rationall and religious means to be made known by the publique Ministry to the people for so Christ hath ordained and the Church alwayes observed to which Ministry which I have proved to be of Gods institution Separatim nemo habessit Deos neve novos Tul. de leg Rom. and so most worthy of mans best favour and encouragement publique and orderly attendance for time place and manner ought to bee enjoyned upon all under that power for their necessary catechi and instruction And this with some penalties inflicted upon idle wilful and presumptuous neglects Nihil ita facit ad dissidium ac de Deo dissensio Naz. orat 8. Solos credit habendos Quisque Deos quos ipse colit Iuv. Sat. 15. Aegypti cum diversi cultus Deâ—â— habeâ—ant mutuis bellis se impâ—tebant Dio. l. 42. when no ground of conscience or other perswasion or reason is produced by those that are not yet of years of discretion if any of riper years and sober understanding plead a dissent they ought in all charity and humanity be dealt with by religious reasonings and meeknesse of wisdome if so be they may so be brought to the knowledge of the truth 2 Tim. 1.25 But if either weaknesse of capacity or wilfulnesse and obstinacy suffer them not to be convinced What toleration becomes Christians and so to conform to the publique profession of Religion I doe not think that by force and severities of punishment they ought to be compelled to professe or to do that in Religion of which they declare an unsatisfaction in judgment yet may they both in justice and charity be so tyed to their good behaviour that they shall not under great penalties either rudely speak write or act against or openly blaspheme profane and disturb or contradict and contemn the Religion publiquely professed and established And however the welfare of this publique is not so concerned in what men privately hold as to their judgement and opinion thoughts being as the Embryos of another freer world yet when they come to be brought forth to publique notice in word or deed they justly fall under the care Facientis culpant obtiner qui quod poterit corrigere negligeremendare Reg. Iur. and censure both of the Magistrate to restrain them as relating to the good of community and of the Minister to reprove them as his duty and authority is in the Church If in lesser things which are but the lace and fringe of the holy vestment the verge and Suburbs of Religion established Christians doe so dispute and differ Ordo Evangelici Ministerii est cardo Christianae religionis Gerard. Tolle Ministerium tolle Christum is one of the divels politick maximes as not to trench upon fundamentall truths neither blaspheming the Majesty of God or of the Lord Jesus Christ or of the blessed Spirit or the authority of the holy Scriptures nor breaking the bounds of clear morals nor violating the order of the holy Ministry of Christs Church which is the very hinge of all Christian Religion nor yet wantonly dissolving that bond of Christian communion in point of extern order peace and comely administrations of holy things other private differences and dissentings no doubt may be fairly tolerated as exercises of charity and disquisitions of truth wherein yet even the lesser as well as greater differences which arise in Religion are far better to be publiquely and solemnly considered of prudently and peaceably composed if possible than negligently and carelesly tolerated as wounds and issues are better healed with speed than tented to continued Ulcers and Fistulas I am confident wise humble and charitable Christians 8. The mean between Tyranny and Toleration in publique eminency of power and piety would not finde it so hard a matter as it hath been made through roughnesse of mens passions and intractablenesse of their spirits raised chiefly by other interests carryed on than that of Christ true Religion and poor people soules if they would set to it in Gods name to reconcile the many and greatest religious differences which are among both Christian and reformed Churches if they would fairly separate what things are morall clear and necessary in Religion from what are but prudentiall decent or convenient and remove from both these what ever is passionate popular and superfluous in any way which weak men call and count Religion if the many headed Hydra of mens lusts passions and secular ends were once cut off so that no sacriledge or covetousnesse or ambition or popularity or revenge should sowre and leaven reformation or obstruct any harmony and reconciliation sure the work would not be so Herculean but that sober Christians might be easily satisfied and fairly lay down their uncharitable censures and damning distances Instances in Church Government It is easie to instance in that one point of Church government as to the extern form what unpassionate stander by sees not but it might easily have been composed in a way full of order counsell and fraternall consent so that neither Bishops as fathers nor Presbyters as brethren nor people as sons of the Church should have had any cause to have complained * ubi metus in deum ibi gravitas honesta diligentia attonita cura solicita adlectio explorata communicatio deliberata promotio emerita subjectio religiosa apparitio devota profâ—ssio modesta Ecclesia unita Dei omnia Tertul. ad Haer. c. 43. or envyed or differed So in the election triall and ordination of Ministers also in the use and power of the keyes and exercise of Church discipline who in reason sees not that as these things concern the good of all degrees of the faithfull in the Church so they might as in St. Cyprian's and all primitive times have beeen carried on in so sweet an order and accord as should have pleased and profited all both the Ordainers and the ordained with those for whose sakes Ministers are ordained So in the great and sacred administration of the mysterious and venerable Sacraments especially that of the Lords Supper which concerns most Christians of years how happily and easily might competent knowledge an holy profession of it and an unblameable conversation be carried on by both pastors and people with Christian order care and charity so as to have satisfied all those who make not Religion a matter of gain revenge State policy or faction but of conscience and duty both to God and their neighbour Secular interests the pests of the Church and their own soules
which was the harmonious way of primitive Christians in persecution when no State factions troubled the purer streams of that doctrine government and discipline which the Churches had received from the divine fountaines and had preserved sweet amidst the bitter streams and great stormes of persecution when no interest was on foot among Christians but that of Christ's to save soules which did easily keep together in humble and honest hearts piety and humanity zeale and meeknesse mens understandings and affections constancy in fundamentall truths and tolerancy in lesser differences That Truth and Peace Order and Unity might kisse each other and as twins live together the foundations remain unviolable while the superstructures might be varied as much as hay and stubble are from gold and silver 1 Cor. 3.12 That the faith of Christians might not serve to begin or nourish feuds nor Christians who are as lines drawn from severall points of saiths circumference yet to the same center Christ Jesus might ever crosse and thwart one another to the breach of charity but still keep the unity of the Spirit in the bond of peace The same Faith invariable Ephes 4.3 as once delivered to the Saints yet with those latitudes of private charity which Gods indulgence had allowed to true wisdome and which an inoffensive liberty grants in many things to sober Christians I doe not despair but that such bloud may one day yet run in the veins of this Church of England which is now almost faint and swooning by the losse of much bloud which civil wars and secular interests have let out which may recover it to strength and beauty both in doctrine and discipline Yet will it never be the honour of those men to effect it who trust onely to military force or intend either to set up any one violent saction or a loose toleration in religion It will be little lesse indeed than a miracle of divine mercy and Christian moderation which must recover the spirit and life the purity and peace of this Church In the best setled Church or State Christian 9. An excellent way for unity and peace in the Church I conceive it were a happy and most convenient way for calming and composing all differences rising in Religion to have as the Jews had their Sanhedrin or great Assembly if we in England had some setled Synod or solemn Convocation of pious grave and learned men before whom all opinions arising to any difference Twise a year Synods were in primitive times appointed where the Bishops and other chief Fathers of the Church met to consider of Doctrines and disputes in religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apoc. 36. Which undoubtedly shew the practise and minde of the primitive times soon after the Apostles from what is once setled should be debated publiquely deliberated of seriously and charitably composed if not definitively determined that so the main truths may be preserved unshaken which concern faith and holinesse on which grounds peace and charity in every Church ought to be continued So that none under great penalty should vent any doctrine in publique by preaching or printing different from the received and established way before he had acquainted that Consistory or Councell with it and had from them received approbation so that no man should be punishable for his error what ever he produced before them but might either * Vtili terrori doctrina salutaris adjungatur Aust Et deâ—â— ipse nos sâ—â—oite dâ—ceâ— salâ—bâ—i tâ—r â—â—rrâ—â— receive satisfaction from them or only this charge and restraint that he keep his opinion to himselfe till God shew him the truth and that he presume not to divulge it save onely in private conference to others and that in a modest and peaceable manner In matters of judgement and opinion where no man is accountable for more than he can understand and upon grounds of right reasoning either beleive or know much prudence tendernesse and charity is to be used which will easily distinguish between honest simplicity privately dissenting upon plausible grounds or harmlesly erring without design and that turbulent pertinacy by which pride is resolved as a dry nurse to bring up by hand at the charge and trouble of others every novell and spurious opinion which an adulterous or wanton fancy lists to bring forth though there be no milk for it in the breasts of Reason or Scripture rightly understood The first is as Joseph out of his way wandring and desiring to be directed whom it is charity to reduce to the right way The second is like sturdy Vagabonds who are never out of their way but seek to seduce others that they may rob or murther them these ought to be justly punished and restrained The first is as cold water which may dabble and disorder one that fals into it yea and may drown him too but the other is as falling into scalding hot water which pride soone boyles up to malice and both to publique trouble unlesse it be thus wisely prevented before it have like fire a publique vent for commonly pertinacy of men ariseth more from the love of credit and applause which they think they have got or may lose or from some other advantage they aim at than barely from any esteem they have of the opinions wherein they innovate which brats of mens brains not their beauty but their propriety and relation commends to an eager maintaining Mallent semper errare quam semel errasse videri which in a publique debate by wise and impartiall men of high credit and reputation for their learning gravity and integrity will be so blasted that they will hardly ever after thrive or spread De Nerva dictum Res insociabiles miscuit Imperium liberitatem Tacit. This or the like care of Christian Magistrates by way of rationall restraints charitable convictions and just repressings of all factious and â—â—rbulent innovations in Religion being full of wisedome 〈◊〉 charity and just policy for the publique and private good of men may not be taxed with the least suspicion of tyranny nor may wise and good men startle at the name and outcry of persecution which some proud or passionate opiniasters may charge upon them any more than good Pati non est Christianae justitiae certum documentum ut Donatistae meritò repressi â—ociferabent Aust Ep. 163. Physitians or Chirurgeons should be moved from the Rules of their art and experiences by the clamors and imputations of cruelty from those that are full of foolish pity when they are forced to use rougher Physick Matth. 5.10 Blessed are they that are persecuted but it must be for righteousnesse sake and such severer medicines which the disease and health of the Patient doth necessarily require of them unlesse they would flatter the disease to destroy the man or spare one part to ruine the whole body It is indeed an * Lev. 19.17 hating of our brother and partaking of his sin
indifferency in the Angels of the Churches of Pergamus and Thyatira tolerating any thing and condemning nothing the one suffering those that held the doctrine of Balaam and the impure Nicolaitans who taught all libidinous impudicities to be free for Christians the other for tolerating Jezebel under the colour of a Prophetesse to seduce the servants of God The Apostle Paul commands some mens mouths should be stopped Tit. 1.11 Gal. 5.12 1 Tim. 2.20 who speak perverse things in the Church wisheth those cut off that troubled them He gives over to Satan Hymenaeus and Philetus that they might learn not to blaspheme Gal. 1.8 Denounceth a grievous curse or Anathema to any that should presume to teach any other Doctrine than the Gospell that form of sound words once delivered to the Church which is according to godlinesse 1 Tim. 6.3 1 Cor. 4.2 He tels us that there is not onely a word but a rod or power of coercion left to the Church and its lawfull Pastors or Ministers for the edification not for the destruction of the Church And however this power Ecclesiasticall which is from God Magistratick and Ministeriall power when united as that other Magistratick be wholly severed and divided in their courses while the Civill Magistrate is unchristian yet when he embraceth the profession of Christianity these two branches of power which flowed severall ways yet from the same fountaine God doe so farre meet again and unite their amicable streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Magistratick and Ministeriall Civill and Church power as not to * As those of old that thought Herod to be the Mâ—ssias Terâ—de pras ad Haâ—c 5. confound each other nor yet to crosse and stop one the other but rather to increase strengthen and preserve mutually each other while the Minister of Christ directs the Magistrate and the Christian * As Eusebius tels in Constantine the Greats time who joined with the Bishops and Ministers of the Church in good government Magistrate protects the Minister both of them with a single eye regarding that great end for which God in his love to mankinde and to his Church hath established both these powers in Christian Churches and Societies That neither the bodies nor the soules of Christians should want that good which God hath offered them in Christ nor suffer those injuries in society for the prevention or remedy of which both Magistracy and Ministry are the Ordinances of God for enjoying the benefit of both which blessings as every Christian hath a sociall capacity so every lawfull Magistrate and Minister hath according to their places and proportions a publique duty and authority upon them to see justice and holinesse truth and peace civill sanctions and divine institutions purely and rightly dispensed to inferiours for whose good they aâ—e of God ordained 11. In what case onely toleration of any thing in Religion were lawfull If there were indeed no rule of the written Word of God which Christians owned as the setled foundation of Faith the sure measure of doctrine and guide of good manners in religion both publiquely and privately or if there were no credible Tradition delivered by word of mouth and parents examples which men might imitate for the way of Religion revealed to them by God which was the way before the flood but every one were to expect dayly either new inspirations or to follow the dictates of his own private fancy and reason Nothing then would be more irreligious then to deny all freedom publique as well as private nothing more just than to tolerate any thing of opinion and speculation which any one counted his religion yet even in that liberty of walking and wandering in the dark when no Sun of certain Revelation divine had shined on mankinde Rom. 1.32.2 14. the very light of Nature taught men as among Heathens that some things in point of practise are never tolerable in any humane society But since the wisdome and mercy of God hath given to mankinde which the Church alwayes injoyes the light of his holy Word and a constant order of Ministry to teach from it the wayes of God in truth peace and holinesse not onely every Christian is bound to use all religious means which God hath granted to settle his own judgement and live accordingly in his private sphear without any Scepticall itch or lust of disputing alwayes in Religion But both Magistrate and Minister whose severall duties are set forth and different powers ordained over others in Scripture for a sociall and publique good must take care to attain that good of a setled Religion and preserve it in always of verity equity and charity which may all well consist with the exercise of due authority Nor is it any stinting or restraining of the Spirit of God in any private Christian to keep his Spirit within the bounds of the Word of God Deut. 29.29 wherein the things revealed belong to us and our children Nor is it any restraint to the Spirit of God in the Scripture to keep our opinions and judgements and practises within the bounds of that holy faith and good order which is most clearly set forth in the câ—ncurrent sense of the Scriptures and explained by the Confessions of Faith and practise of holy Discipline which the Creeds and Councels and customes of the Catholick Church hold forth to them Nor is it any limiting or binding up of the Spirit of God in private men for the Christian Magistrate and Minister to use all publique means both for the information conviction and conversion of those under their charge as to the inward man and also of due restraint and coercion as to the outward expressions in which they stand related to a publique and common good But if the negligence of Governours in Church and State 12. What a Christian must doe in dissolute times should at any time so connive and tolerate out of policy or fear or other base passion if through the brokennesse and difficulties of times the sons of Zeruiah be too hard for Magistrates and good Ministers so as the vulgar fury corrupted by factious and unruly spirits are impatient of just restraits but carry on all things against Laws and wiser mens desires to a licentious Anarchy and all confusions in the outward face and publique Ministrations of Religion yet must no good Christian think this any dispensation for any private errours in his judgment or practise In maxima rerum licentia minima esse debet veri Christiani libertas Gib Lex sibi severissima est pura conscientia dei amor Ber. he must be the more circumspect and exact in his station and duty as a Christian when the publique course runs most to confusion tolerating least in his own conscience when most is tolerated by others The love of God and Christ and of the truth of Religion and the respect and reverence borne the order of the Ministry and to the Churches
8.3 divers that had been cured ministred to Christ and his family of their substance and Matth. 10.10 he declares the Ministers right to be as good as the labourers to his hire If he that receiveth you receiveth me and he that despiseth you despiseth mee and he that giveth to a Prophet a cup of cold water in my name gives it to me if these be true and Evangelicall why is it not as true and Evangelicall He that payeth Tithes to you as my Ministers payes them to me Whether it be by private and solitary or by publique and joint gift and dedication Sure the highest right and claim Paramount must be eminently in Christ who is Lord of all more then in Melchisedeck and so either the obligation to pay them or the lawfulnesse to accept them in Christs name as a right to him or as a free gift offered from beleevers to the honour and service of Christ must needs be evident in all justice and religion As water is purest in the Fountain and light clearest in the Sun so is Melchisedeks right most in Christ Nay I think in good earnest that a Christian Jew would hence draw an argument although he were of that tribe of Levi to which Tithes were after commanded to be paid among the Jews that he ought now to pay them to the Christian Ministers Heb. 7.4.8 9 c. or to Christ as in relation to his service and as an agnition of him to be Lord and God since even Levi in Abrahams loins paid Tithes to Melchisedek that is to the type and representer of Christ And since the Lord Jesus Christ is the perfection and sum of the Priesthood and order of Melchisedek he may justly claim what ever was typified as a due or honour to be done to him of which this is one that he should receive Tithes who never dyeth Heb. 7.8 15. So that this Evangelicall right of Christ as those promises to Abraham being before the Legall establishment is not to be annulled by that law of the Jews Gal. 3.17 which was 400. years after As to the intervenient appointment and after custom of paying Tithes divinely setled by a positive Law among the Jews as the then onely Church of God it carries not any frown in its face against Christian Ministers now receiving Tithes or others paying them under the Gospell if there were no Law of the Land devoting Tithes to God and enjoyning the payment of them to Ministers as a rent charged upon lands and estates what sin could it be for any Christian as many primitive Christians spontan ously did to devote set apart and give yearly the tenth of all his encrease to the Ministers of the Gospell Sure nothing of right reason Scripture or true Religion which onely should rule the conscience of any sober man doth teach any Christian to abhor what ever was instituted or practised among the Jews if it be but after the law of common equity gratitude piety or civility toward God or man Else these Antidecimists must think they sinned if they should but cover their excrements Deut. 23.13 which was once a law of cleanlinesse among the Jews yea the example of God so confirming by a positive law in that his ancient Church of the Jews those generall dictates of nature and the preceeding practise of Abraham paying Tithes to Melchisedek as to the Priest of the most High God and a type of Christ according to grounds of common equity and naturall piety or gratitude to God and man This consideration I say should have the greater inducement to assure Christians that what is neither meerly Typicall nor Ceremoniall as Tithes were never thought to be by any learned or wise men but rather a thing of common equity and piety confirmed by a divine positive command and the choice of God this cannot but be as acceptable to God now when dedicated by the consent of any Christian people to his Evangelicall service and Ministry as it was before either from the hand of Abraham or his posterity since it is no where forbidden in the Gospell and by Gods wisdome hath been chosen as the fittest proportion under the Law Yea and to those that have not the loosest but the liberallest consciences among Christians it seems expressely recommended after that pattern Even so hath the Lord ordained Cor. 9.14 v. 13. that they that preach the Gospell should live of the Gospell Even so as they did who served at the Altar so far as the imitation can now hold which though it cannot in the Sacrifices yet it may in the Tithes and in first fruits and free-will offerings which were frequently and plentifully brought to the Bishops and Ministers of the Churches in primitive times for their own support and the Deacons with the poor If the Tenth or quantum How much be not here expressed yet it is vehemently implyed Else the Apostle had proved nothing nor given any directions either for Ministers fitting support or for Christians regulating of their retributions if he doth not command them to pay at least a Tenth sure he doth not condemn their paying a Tenth part which they may freely doe if there were no such divine right pleadable as this indeed is to all Christians whose covetousnesse doth not teach them to cavill against reason and Scripture too However this is the least that we can make of that place if in difficult times such as the primitive were something were left to the gratitude ingenuity love and largenesse of Christians hearts towards their Ministers wherein sometime they even exceeded their power and estate in munificence yet in quiet times and in a plentifull land it may well be expected by God at least it cannot be blameable for any Nation Church or private Christian to give and settle such a portion as the Tenths of the increase upon those that serve the Lord and the Church in the Ministry of the Gospell It is easily computed that Tithes were not one half of the Leviticall maintenance What reason can these men give beyond their will and despite why the Christian Ministry should fare worse or have lesse honour than the Jewish since it is in many things Heb. 7.19.22 Heb. 8.6 a better Ministry 1. Clearer in the light of Doctrine promises and prophesies 2. As venerable in the Mysteries 3. Far more glorious in its chief Minister and Mediator Jesus Christ Heb. 3.5 the Son of God the other by servants 4. Much easier in the burthen both of labour ceremony and charges to beleivers and worshippers 5. Yet not lesse painfull to the Ministers whose spirits are more exhausted by studies preaching and other Ministeriall duties than the Jewish Priests by more grosse and bodily labours 6. Not lesse comfortable to devout and pious soules 7. More universally diffused as more convenient for all mankind 8. And never esteemed lesse necessary to the Church or lesse acceptable to God save onely by Atheists or Niggards who
had rather read that most blasphemous and no lesse irrationall than irreligious book De Tribus Impostoribus than the four Evangelists valuing a cheap Alcoran before a costly Bible 5. Tithes not Popish or Antichristian So then I think I have with a very soft and sober fire quite decocted the Jew out of Tithes and with as much or more ease will Antichrist as they call it or any dregs of Popery evaporate out of them Some mens teeth are so set on edge by too much chewing of the Pope that they cannot bite or taste any thing but it relisheth of Antichrist to them if the Romish Church and Bishops did ever use it If any thing as I have said be suspicable for Popish or Antichristian in Tithes sure it goes with the Impropriations for if it were blameable to alien Tithes from the Ministry and cure of souls by annexing them to Regular and Monastick uses and if it were not commendable to alien them from both to meer secular uses where they are usually expended with more luxury and vanity as with lesse piety and charity sure the best way was to have kept them in their originall design which was for the maintenance of the Ministers Nor is the Popes traffiquing or disposing of them during his usurpation here any prejudice to them no more than a blear eye eclipseth the Sun by looking on it or a foul hand abuseth a Jewell by touching it That the Popes of Rome invented Tithes is as true as a learned Rubbi of these new wayes and a great Preacher too once told me with most unhistoricall confidence St. Aust Ep 28. B. Cyprianus non aliquod novum decretum condens sed Ecclesiae fidem firmissimamservans corrigit eos qui ante 8. diem purvulum non esse baptizandum putabant That Pope Gregory the great first invented Infant baptism which 't is sure enough St. Jerome and St. Austin Cyprian and others mention as a Catholick custome in their dayes which was some hundred of yeares before Gregory and they oft declare it to have been an antient primitive and Apostolical practise which no Father no Bishop no Councell ever began but was generally used as we finde in St. Cyprian from the first plantation of Christianity and the making Disciples to Christ Initiating them by water as the Jews formerly had done Proselytes in their Church But this is onely in passant to shew how great confidence attends grosse ignorance in these men As to this of tithes so farre as the Pope had to doe with them at any time Cypr. Ep. 59. ad Fidum an 250. A baptismo post Christum prohiberi non debet infant recens natus c. I have taken away the foolish scandall and vulgar prejudice giving in another place sufficient account to all that are capable of sober truth That nothing in Christian Religion either in Scriptures Sacraments and doctrines or in the order power succession government and maintenance of Ministers in the Church are therefore burnt with Antichristianism or with any thing which the Vulgar cals Popery because the Pope set his foot sometime in them For truely then our Parliaments which are accounted sacred in their essence and honour should be Antichristian too for time was when they did own the authority yea and reconcile and submit themselves to the power of the Pope and See of Rome If any men reply Parliaments have long agoe purged themselves of the Pope and Popery Truely so have all things else in this Church and Tithes among others which these mens mouths so much water after and sure such squeamish stomachs as theirs would never desire and digest them as they doe if there were the least grain of Antichrist or Pope either in Lay or Clergy mens Tithes for they vehemently pretend to have vomited up all that savours of the Pope or Popery But it 's lost labour to seek further to pull this prating worm out of some mens tongues when the root of it is in their brains if they had but the tithe of common reason and sober sense they would easily see how little the Ministers of England or any Christian Church of the like way is beholden to the Popes of Rome in the matter of tithes It had been better for us that the Pope had never medled with them which occasioned so many Impropriations and these so many beggerly livings which can hardly expect or make a rich and able Minister if these men would really reform they should promote the restoring by some convenient way those Impropriate Tithes to the Church But their reformation is alwayes on the taking not on the giving hand like the footsteps to the Lions den all are towards none frowards It 's very probable the Popes made little of their owne lands any where Tithable if when they saw the charity of Christians grow cold and their luxury in peacefull times great the Bishops of Rome perswaded others to settle the maintenance of the Ministery and to provide for the double honour of the Clergy by this way of Tithes which might not be arbitrary but legall and certain Truly it was one of the most prudent and pious works that ever any of the best Popes did for the Church And truly many of them were so wise and holy men that they might in great part cover and expiate the lesser errours of others if too much of secular pride and humane passions had not afterward transported them beyond all bounds becoming Christian Prelates It were a madnesse onely worthy of these Antidecimists to abhorre to doe any thing never so sober which others now become frantick and disordered sometime did in their better moodes 6. Of turning tithes into a Lay Channell for the ease of some tender consciences But there is a late writer who hath projected how to percolate Tithes so through Lay hands in a publique Exchequer or Tith-office which will effectually purge away all that is Jewish Antichristian or uncircumcised in them as sure as a Monks cowle will recommend a dead man to heaven I am as solicitous for those officers danger as that writer is for the Ministers lest they prove tithe-coveters when they shall have pregnant hopes to make their fees better for dispensing those Tithe-pensions to their poore pensioners and humble suppliants than any one Ministers maintenance will be out of them unlesse he be a strange favorite of that Court I suppose those Officers for gathering receiving and distributing of Tithes in such pensions to the remnant of those poore dependent and most patient Ministers will be more sincere and conscientious for a time than to take any bribes or rewards for expedition But it is very probable they will not be men of such metall as will never be corrupted And O how sad a project will this be in a short time if these Lay exactors should be more heavy and grievous not onely to the poore Ministers but also to the common people in their rigorous
exactions by troopers or treble damages than ever Ministers were How deplorable will it be if these Lay exactors of Tithes should prove sons of Belial too as well as Elyes sons who found I think but little of the peoples tithes in the sacrifices So that in this odious reflexion that writers pen strikes not so sure as the Priests flesh booke did 1 Sam. 2.14 and as unseasonably too which was indeed the fin serving themselves of the peoples oblations before God while that proposer hath no tender consideration of any poor Ministers condition against whose conscience it may be as well as against his ease and profit very much to be deprived of what is his by a former and better Law and after he hath laboured hard then to ride and solicite and pray and pay for his wages Which of these envious projectors and supercilious distributers of other mens estates will kindle a fire or open any door to a Minister of Christ for nothing Nor doth that Reformer of Tithes lay to heart the dissatisfactions and scandall of many as wise and as godly mens consciences as his pretious ones are who are ten for one perswaded that they ought as by lawes of the Land so in all Religion to God and gratitude to their Ministers pay their Tithes immediately and truly to them which they had much rather doe than have the best place that any man can fancy in this new designed Office and Exchequer for tithes Nor do I beleive a like project would please that great projector if one should take his cloak from his home and make him ride ten twenty or thirty miles to fetch it every time he would make use of it Certainly Tithes are by all equity and law as much due to every Minister in his place as the coat which that Proposer hath on his back Nor is the property of things onely to be considered but the proximity also and the conveniency of using and enjoying them which the Law also intends to every man in his goods For my part I like not either the changing of the stream or of the channell of Tithes because it will but make it winde further off or goe more about and the new channell will lick up a great deale of the old stream so that but little will come at last to the Ministers Mill. The former course of paying them to the Minister immediately is much easier cleared where ever any obstructions or inconveniencies shall be found either as to the Ministers or the people How easily are far greater sums dayly gathered in every parish without any suits at Law or trouble by the ordinary Officers which may in this case easily be authorised to doe for Ministers as Church-wardens and Overseers for the poor doe in their rates and customes The Vision of changing the way of Ministers maintenance or of making them receive Tithes by a mediate lay hand hath a further State mystery and politick meaning in it than barely to ease the Minister and people of trouble or to wipe off the fully and smut of imaginary Popery Jewishnesse or Antichristianity from Tithes which may through the hardnesse of mens hearts have something inconvenient in them but nothing that I can see evill or sinfull so as to give any tender conscience any offence more than it would any honest man to pay his debts 7. Tithes are too much for the Ministers But Tithes are too much for the Ministers to receive Answ This indeed is the thorn I looked for in these halling Christians Here it is that the shooe pincheth envious avarice And why too much O you narrow soules Their ordinary Arithmetick at their fingers ends tell them that the Ministers are not the tenth man of the land and why should they have the tenth part of the Increase I answer 1. What is freer than gift and what wiser than so publique and so ancient a gift of a whole Church and Nation Christian which gave to God not according to the measure of these mens thirst but of the largenesse of their own devout hearts and as became the riches and honour of this Nation The Laws of the land passed and conveyed Tithes to the Clergy and their successors for Gods service even then when they were forbidden for the most part to marry and enjoined to lead a single life O how would the munificence of those times have burst these men with envy against the Clergy in their rich Celibacy who repine to see them thus moderately provided for when they are most what charged with families and many relations 2. I may retort No more are those Lay men the tenth persons in any Parish who yet may have sometime the Impropriate Tithes it may be of ten parishes 3. I adde all worthy Bishop and Ministers that have any competency are never such unhospitable Nabals as to eat their morsell alone many poore creatures are frequently relieved by them and blesse God for them after the example of Archbishop Warram a most charitable and good man who being sick asked his Steward what money was in his treasure and being answered there was none he smiled saying It is well it is time to go to God Erasmus tels of that Prelates great liberality to the poor 4. All but envious eyes see that there is not one of ten among other men but he hath either lands or moneys or some trade and way of livelyhood which the Ministers seldom have being bred up wholly to their studies nor is it fit they should have other cumbersome imployments since that holy work will take up the whole man if they study to be able and faithfull warriers and not meerly popular and flourishing fencers No man going to war intangleth himself with the affaires of this life 2 Tim. 2.4 5. I might plead if not in equity yet in pity few Ministers in England now are single men chusing rather to live among Gods cares and thornes and the incumbrances of honest and honourable marriage then either in concubinary scandals or other wayes of luxury and lubricity which are the divels cushions and featherbeds Not but that the godly and learned Ministers of England doe highly honour that Celibacy or single life which is indeed a redemption of the soul from secular attendance and cares with Martha to a vacation for God and his holy service with Mary Luk. 10 41. we condemn not the antient or modern devotion of any in this kind when either distresse of times inforce it or purpose of heart doth chuse it Not as a refuge and easie support of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nis de Virg. Non imperanda est virginitas sed optanda Quae enim sunt supra nos sunt in voto magis quam magisterio Amb. de Virg. but as an exercise of penitence mortification charity devotion and heavenly meditation not upon presumptuous confidence or friends perswasion or fond superstition but upon mature
these men had been Lay Paâ—â—sts nothing would have converted them from Popery so much as to have seen the rich lands the goodly revenews the plentifull tithes oblations and donaries which are there paid to their Bishops and Churchmen without any grudging yea with much conscience by the people who in that point are very commendable as in a matter of justice gratitude and devotion whose sincerity is never more tryed than when it makes men conquâ—â—â—rs of covetous desires And truly in this part of a free and liberall spirit most Papists are far beyond these men who make so great a stir with their thrifty reformations who are still driving the bargain so hard with God and their Ministers even in those matters which concern their soules Triobolares Christiani that all their piety cannot be worth three half pence since they grudge if their Religion cost them one penny This wretched temper as it is little to the honour so little to the advantage of the reformed Religion That men should be alwayes thus sharking upon God and his Church under shews of piety 8. Covetous reformers the greatest hinderers of reformation And truly I am strongly of this heresie against all these penurious reformers That nothing hath more nipped and hindred the progresse of true and necessary reformations in this western world as to matters of doctrine discipline and manners or will occasion a greater relapse and Apostasie than these sacrilegious projects and covetous principles with which the Divell hath alwayes sought to blemish and deform that which is called and justly in some things reformation Many reformers are but kites though they sore high yet they have an eye to their prey beneath some men still so propound and manage Church reformation as if it could not take place in any Church without devouring all the lands of the Church and beggering all the Church-men That to be reformed never so well in doctrine and manners would not serve the turn unlesse the Clergy suffer those Lay cormorants to devoure all and to reduce the State Ecclesiastick every where 1 Tim. 5.19 from that dignity and plenty the double honour with which pious predecessours endowed them to beggerly and shamefull dependences even upon those mens courtesies from whom when they have truly hunted and by learned paines gained a just reformation in points of doctrine and outward manner of religion yet they shall as Ministers be then rewarded with nothing but the very garbage some poore and beggerly stipends It is very probable that the wholesome waters of true Reformation which by the confession of many of the learned and moderater Romanists was in many things of religion necessary among them had been willingly ere this drunk by many of the Romish party if this Sacrilegious star which may well be called wormwood Revel 8.11 although it seem to burn as a lamp had not faln upon the waters of Reformation of which many in Germany and other places have dyed because they were made bitter with such sacrilegious and sordid infusions Reducing their reformed Ministers to such necessitous and beggerly wayes of life that could be little to their comfort or to the honor of their profession and no doubt infinitely to the other mens prejudice and abhorrency of what they so called their reformation Indeed it will be hard to perswade wise and learned men how ever in other points of controversie they may be convinced and willing to agree with the Reformed Churches that they must without any other cause but this that they belong to the Church presently forsake and forfeit their lawfull and goodly possessions to some mens unsatiable sacriledge who make Church Reformation but the Lay mens stalking horse to get estates Men doe naturally chuse to attend on fat and ointed errors rather than on lean and starved truths Ita a natura ficti sunt hâ—mines ut pinguâ—s potius sectentur errores quam macilentas veritates Nor doth any thing render the Christian and reformed Religion more dreadfull and deformed to the view of the ingenuous and better bred world than when it is set forth like the Gorgon or Medusaes head compassed with sacrilegious Serpents and circled with the stings of poverty and contempt threatning by poysonous bitings quite at length to destroy and devour all true piety Then which nothing is lesse envious of others enjoyments or more prodigally communicative of its own The word of Christ bidding Christians sometimes Matth. 19.25 as that young man to forsake all and follow him doth not oblige alwayes nor doth it become these mens mouths who care not who follow Christ so as they may get the spoiles of his naked followers Reforming Christians cannot sin more in themselves and be a greater temptation to others hindring them from due reforming than when by their covetous principles and cruell practises they shall soâ—re men from true reformation and indeed from all good opinion of such mens religion who in the peace and plenty of all other estates and degrees of men study to recommend piety to Church men onely attended with poverty and contempt As if Ministers could not be godly Ministers ought to be by their liberality as Synes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they were beggerly nor worth the hearing till they were not worth a groat That they could never trust sufficiently in God till they were brought to mean and shamefulld pendences for their bread upon the shrunk and withered hands of such men as these Antidecimists are It was one of the scoffs of Julian when he robbed the Churches and the Christians He did it that the Galilaeans might goe more expedite to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are alwayes stretching out against God and his Prophets Christ and his Ministers Although piety be a Jewell to be taken up where ever we finde it though in the dust of poverty and Christ is beautifull when he is stripped yet none but rude and barbarous hands would treat Christ in such a manner as exceeds their wanton cruelty who crucified him for when they * Matt. 27.35 parted his garments among them they did not own him for their Saviour or the Messias as these self-inriching reformers pretend to doe O sad and sordid soules O mean and miserable reformers with whom the Ministers of this Church of England have now to plead for their last morsell that little remnant of their Oile and Meal Magis aurum suspicere consueti quaâ— coelum Min. Fael Avari poenalibus cumulis oppressi Cyp. Charity forbids me to condemn you and your Sacrilegious faction to be punished with your own manners and designes which are most wretched and unworthy the name of the Christian profession which above all Religions ever incouraged most the * Prov. 11.25 2 Cor. 9.7 God loveth a chearful giver chearfull givers and abhorred rapacious scrapers I might say to you as * Act. 8 20. St. Peter did to Simon
Magus Your money perish with you No I rather wish your Salvation if possible though it be without the restitution of what you have already and intend further to rob Christ of and his Church and his Ministers and his poor too for they had a good share in the Churches revenues Only I wish withall that all the learned and godly Ministers of the Gospell in England were in such a condition as to worldly competency that they could preach the Gospell freely that so these repiners might hear them gratis as most of them doe when they vouchsafe to hear them and so without prejudice or grudging at the maintenance of Ministers in point of Tithes That so if it be possible they may repent and be converted from that gall of bitternesse and bond of iniquity in which they are It were happy if as St. Austin offered to doe all Ministers could release Ne invidia Clericis obveniat de p ssâ—ssionibus Ecclesiae obtulit plâ—bi Augustinus malle se ex cellationibus vivere ut antiqui Sed Laici illâ—d accipere noluerunt Possid vita Aug. c. 23. that equitable and Evangelicall power which they have by Scripture and that legall right which the law of the land hath given them to demand and receive Tithes and other emoluments That their necessities might not force them having neglected all other wayes of getting or improving estates that they might fit themselves by their studies for this great work of the Ministry either to take Tithes or which of all things is most detestable to men of any ingenuous spirits and learning to depend upon vulgar contributions which are so stuffed with pride in the givers and contempt toward the receivers so full of uncertainty and so certain high wayes to basenesse and beggery as the genius of most men now is that there are few Mechaniques who would not disdain to be such Ministers as must when they have done their work beg for their wages and shall be sure to want them unlesse they always abound in sordid complyances and flatteries with the vilest men and their vilest humours For however people have now and then a warm fit of giving to their Teachers yet it seldome lasts longer than the heat of some factious design or new fancy melts and thaws them After that they soon returne to that frozennesse which is hardly dissolved by any mans warmest breathings to some few drops of incompetent yet insolent and supercilious contributions But I am afraid our distemper is deeper and more subtilly dangerous to our reformed Religion than we are aware of in this point of Ministers maintenance The burthen is not That Tithes are paid for that these projectors doe not intend to quit so either to Landlords or poor Tenants but that they are paid to the true and ordained Ministers that thereby they are still continued and incouraged in their Ministry The grief is that as they receive them so every where they deserve them The vexation of that is that Ministers are not yet driven out of their hives as Bees after all their labours by the smoak of some such sulphurous projects that so these hungry Reformers and new stamped Preachers with their Jesuitick arts and insinuations may possesse their honey The displeasure of some men is that any Ministers worthy of that name and calling or that any thing of good learning of studious abilities of reall gifts and due authority of the true reformed Religion and piety should still remain in this Church of England which might hinder its return to the Romish subjection of which those wiser agents despair not when there shall be no better Ministers than such as either the vulgar charity maintaines or the vulgar choice ordaines As for Ministers superfluities and excesses 9. Answer to the cavill of Ministers excesses which some men rather talk of with envy than prove with truth God knowes few fishermen take fish now with money in their mouths there are not many golden cups found in any of their sacks mouths such as may tempt them to any splendor or prodigality Alas the most of them have scarce for bonest necessities Look to their poor widows and fatherlesse children commonly their greatest portion is Gods mercy and mans charity And to the shame of this Nation so blest of God and Nature with abundance many of them are by the tenuity of their Benefices kept far enough from exercising that hospitable largenesse which many of them have in the Theory and speculation but cannot practise it which is so commended by the Apostle Paul 1 Tim. 3.2 Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.5.17 and required in a Bishops and Ministers way of living among men as having not more a face of humanity with it than of Divinity it being the glory of God to be of a bountifull munificence and liberall goodnesse as carrying a sweet savour with it making the Ministry of the Gospell as a fragrant ointment poured out much recommending the Gospell to men when they can hear Christs Word and tast of his loaves too Besides it gives a great advantage and usefull authority to Ministers in the places where they live renders their counsels more considerable their examples more venerable their doctrine more acceptable and more credible for nothing more justifies what we preach of Gods bounty and great gifts in Christ to poor men than when they see religious men and chiefly Ministers most liberall of this worlds goods as believing they have treasures laid up in heaven which * Manus pauperis gazâ—phylacium Christi Chrysol Tranfinittas incoelum thâ—sauros bajulatoâ—e pauâ— pere Id. the poor hand mans which is Gods box carries thither And indeed considering the great numbers of poore in many or most places of England now abounding and the retrenching of most mens estates both in trade and house keeping it were no more than needed if Ministers who are constantly resident among the poore were able also to be some way relievers of them beyond bare and barren words of godlinesse which signifie little to those whose bellies have no eares when they are pinched with urgent and extream necessities Plus nostrareligio vicatim insumit quam vâ—stra templatim Ter. de Christianis Apol Nothing should be lesse illiberall than true Christian Religion which sets forth the highest bounty of God to mankinde in giving Jesus Christ Nor ever was any thing lesse sordid than Christians in former times the many monuments here in England of their religious prodigalities and devout excesses to the Church and to pious uses doe sufficiently testifie how far those Christians were from the niggardize and Nabalism of some men in these times Quantiscunque sumptibus câ—nstâ—t lacrum est pietatis nomine sumptus facere Tertul. Apol. 38. Then they thought nothing too much for Church men now nothing is too little And truly it is a very foul shame that superstition which is but the * Quale affectatio in civilibus tale
hear with the greatest ease order and decency the ablest Ministers of England in those places which are dedicated to the Churches publique use and service Indeed the ruder way of these mens exercising their small endowments and discovering their great idlenesse by extemporary pratings may well enough consist with those mechanick imployments to which they have been brought up and from which this their predicating now and then is but a sport and recreation if it should not turne to some account for profit But to such men as make the Ministry of the glorious Gospell Nulla res bene exerceri potest ab homine altas occupato Sen. de brev vit to be their work and study dayly to fit themselves for that great and sacred dispensation of saving Truths and sublime mysteries it will appeare to be alone an imployment so more than enough that there will be little vacancy to intangle themselves in secular and inferiour businesse which is casting down the stars of heaven from their orbs and firmaments to things terrene and sordid which at best are but losse and dung in comparison of the excellency of that knowledge of Jesus Christ 1 Cor. 2.2 which they determine above all things to know and make known If the work of the Ministry which is of so vast a latitude and of so high concernment require and takes up the prime and flower of the time as well as the thoughts of the best and ablest men that ever were conscientiously imployed in it and all little enough how sordid are those projects which seek to divert Ministers by worldly necessities to debase their minds below that worthy office and weighty work But contempt and beggery are the double honour which these mens bounty and gratitude would give to those that have and still do diligently labour in the Word and Doctrine Either they own them not as invested in any holy office and divine authority or they would have them so debased by poverty and vile dependency that they might not be thought fit to be owned as such while they are forced to intangle themselves contrary to the Apostles Canon 2 Tim. 2.4 in the meanest affaires of life hindering other poor men in their manuall trades and receiving no other benefit of their learning and labours but what comes in an arbitrary way from others or is extorted by their most illiberall importunities bringing down to the lowest step of disgrace the dignity of this holy function in this reformed Church as if Ministers were to be nothing but an order of mendicant Fryers these beg when they need not but those shall need and beg and have not O how desirous are these men to have all true Ministers like to Christ their Master not to have whereto hide their heads while the Foxes have holes Matth. 8.20 and the birds of the air have nests Such airy light and high flying fancies as these who like feiled Pigeons the lesse they see the higher they sore doe dayly build their nests on high and feather them very well Yet they could be well content the Apostle Paul and all his successours in the Ministry of the Gospell among the Gentils should either lie in the tents of their own making or else with the dogs of their flocks out of dores while they fatted and anointed may rest at ease within the curtaines of Solomon and dwell in seiled houses to which some of them have hardly so good a title as Ministers have to their houses glebes and Tithes Thus these Pharaohs dream of none Gen. 41. but lean cattell in the field of this Church or to compleat the Vision they see the following lean cattell which are now coming up after the former which were fat and wel favoured devouring them up as if they had not been The new ill ordained ill gifted ill maintained and every way ill favoured Ministers will in short time they hope consume all those learned worthy able rightly ordained and sometime competently if not honorably entertained Ministers which have been the glory of this Church and Nation for many ages These must now give way to hungry necessitous crowching and fawning pieces of impudent ignorance such as their Antidecimall Masters affect as if they thought that the more thread-bare and hunger-starved Ministers were and the lesse wool or flesh they had on their backs the more spirituall they must needs be the more like Angels or separate and naked soules and the lesse chargeable they are the more acceptable they will be to these patrons of avarice and sacriledge Such are the noble generous and blessed projects or proposals of these Antidecimists than whom a meaner spirited subject never exercised any ingenuous pen nor more infested any Christian Church not like gadflyes more importunely disquited learned godly and true Ministers of the blessed Gospell O you excellent spirited and liberall hearted Christians 14. Appeal to the liberall soules to whose candour I must still appeal as the great incourager and comforter next God and a good conscience of all faithfull and true Ministers in these blustering encounters Although 〈◊〉 know by too much experience that there are many such whining people penurious protestants triobolury Christian whose beggerly soules are prone to be leavened with the suggestions of these Antideclinists who for the most part are pitifull pieces of ignorance avarice and sacrilegious envy through whom as through whom as through vaults and trunkes the divell whispers into common peoples eares this Infernall Oracle Save your purses though you damn your soules yet all worthy and true Ministers who are humbly conscious to their endeavour to deserve well of this Church of England of their own charges and all other good people are still far from that dejection or despondency into which their adversaries seek to cast them For they still have frequent experiences of their peoples unfeigned love respects and chearfull kindenesse to them whose generous piety oft seems to tell their Ministers 2 Sam. 24.24 as David did Araunah That they would be ashamed to serve their God of that which costs them nothing Notwithstanding they have many other publique pressures upon them which are of a far later edition than Tithes and of a greater print yet they cannot finde in their hearts the least grudging at their paying Tithes to their Ministers since they see no reason why these as Christs Agents and Gods Embassadours should not as well deserve and enjoy a competent and comely maintenance as any publique Officers either Civill or Military Who have more of power to exact but not more of right either humane or divine nor yet more of merit to require their payes and fees Yea Ministers still dare to hope that those in power have not any such Nabalitick and churlish humor as to feast those that shear and sometimes slay the sheep while they starve the Shepheards So great a confidence alwayes ariseth from the conscience of well doing And whereas the strongest insinuations
are made on the weaker mindes of the common people by these popular orators against the setled maintenance of Ministers as if the Vulgar shall save much by the shift I have before touched and here again I inculcate it to them because the sharpest goades are pointed with profit That when the old Ministers are spent or laid aside and the former way of setled maintenance turned to another course there is no doubt but the new projected Preachers what ever they be either like mushroomes growing up of themselves or miscalled and misplaced by the people will finde their stomachs full as good as their gifts and their digestion full as strong as their elocution that when once they come to looke upon themselves as any way setled and elected or in any fashion ordained for Preachers and Pastors or what ever title they please to put upon themselves they will come quickly to plead and urge Evangelicall precepts divine right and naturall equity for their maintenance which first they will mutter then exact and grudge if they be not satisfied from their ill fed flocks and scabious Congregations And they will be prone to think all is well in their Churches and bodies if themselves be but well fed and blithe though their poor peoples soules be starved their mindes scattered their consciences crazy their diseases many and neither skill nor will in their ill gifted teachers to heal or help them who are not likely to be very good at that worke or cure when from among the lowest of the people they mount to be Ministers for a morsell of bread and from countrey Farriers will needs turn Physitians These men are rather of that sort Tit. 1.11 whose mouths ought to be stopped when they speak perverse things for filthy lucre◠sake as the Apostle Paul tels us who was no enemy to the preaching of the Gospell yet he approves not any false intruders or disorderly walkers Every simple and slight Asse is not fit to tread out the corn but the ponderous and solemn Oxe whose mouth ought not to be muzzled There are no doubt many Jesuitick Geniusses in England who like the Ravens would perswade the Sheep to starve their Shepheards and to beat out their eyes and brains pretending that so the flock may feed the freer and the fatter but hoping indeed soon after to pluck out the eyes of those weak and silly animals and with more safety to make a prey of them O how farre are some men in these days who seek thus to pull out Ministers eyes from that gratefull and affectionate zeal of the Galatians to St. Paul Gal. 4.15 who were ready to pull out their own right eyes to doe him good before they were foolishly bewitched by such enchanters who pretended new Gospels so as to think him an enemy for telling them the Truth vers 16. O how lothe are vain and proud men to think the egges of any opinions which they have laid or hatched to be addle or their ways erroneous if they doe but please themselves it matters not how they displease God and those worthy men who have indeed deserved best of them Truly O you excellent Christians it would and ought to be 15. Hard measure offered to Ministers by some a great grief and shame to the whole Order of the Ministers of England if they had deserved no better of those Christians in this Church whom they have for many years baptized taught and nourished up in true religion by all the labours of their love then thus to have a cup of cold water not given to them Matth. 10.42 but taken from them in the name of Christs Ministers Here in they are forced to appeal to your humility prudence and equanimity whose gratefull piety hath oft expressed your love and value of their persons profession and paines far different from though now not sufficient to represse the petulancy of these kicking Jesuruns who in many places being better fed than taught despise through much wantonnesse of the flesh the bread of heaven This Manna Studying nothing so much as to make many starveling Christians and lean Congregations through their sacrilegious cruelty seeking to deprive the true Ministers of their due maintenance that so they may deprive the poore people of their true Ministers That the sins of this afflicted Nation and self-desolating Church being filled up they may bring by a famine of bread upon the Ministers a famine of the Word and a scarcity of Ministers upon the people which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palladium the thing so much desired by the enemies of this and all other reformed Churches We know well and have alwayes found it by sad experience that no Adder is deafer and harder to be charmed than sacrilegious covetousnesse which laying one ear to the earth listning to its gain and stopping the other with its tail that it may hear no noise or voice from heaven easily eludes and mocks all sacred spels of the best enchanters Psal 58.5 charm they never so wisely Indeed it is seldome seen that any men either private or publique for it 's possible a Nation may be guilty of this sin who gilded over their holy thefts with the names of Religion and Reformation ever forbare the sin or repented of it or made due restitution after it No Harp or hand of David can play so sweetly as to make this evill spirit of sacriledge forsake those Sauls whom it may possesse though they be higher by the head than the rest of the people as well as the lowest and meanest of the people whose may necessities may have greater temptation and their consciences lesse information of the evill Indeed no man is so base and feeble but he dares to adventure at this the robbing of God of the Church and the Ministers which is a fellony against the publique and to every good Christians injury in the Church or Nation The reason of this boldnesse in some men is because they finde that although men of estates have quick resentments in their particular concernments of private profit or honour yet they have for the most part a great coldnesse and indifferency Patrimonium Crucifixi as to those things which concern the Churches support or Religions patrimony in scrambling for which every man secretly hopes unlesse he be of the more honest and severe piety for some advantage To be sure these great sticklers against the Ministers maintenance by Tithes make no doubt but they shall lick their own fingers well if once they can but pull them from the Ministers either they flatter themselves and I think very fondly that as Tenants they shall save their Tithes from both Minister and Landlord or else as Landlords augment their rents or buy some part of them or at worst have some place in a new office of gathering and distributing of them The great sense I have of that little or no sense which many men have of so publique a
businesse as that is which concernes the setled support of Ministers and in them of all learning and religion in this Nation makes me sometimes prone to think it almost a vain unseasonable and uncomely labour in me or any other Ministers who pretend to something of more ingenuous spirits thus to plead and that publiquely with any earnestnesse which seems to draw somewhat of the dregs of meannesse for their very bread which in the unequall distributions of humane affaires we see is not alwayes to men of worth and understanding Eccles 9 11. whom Christian principles and patterns teach to live above earthly things to minde things that are above Col. 3.1 to learn to want and to abound to be content in any condition Phil. 4.11 And truly in this the Ministers of England I think ought to have been prevented by some other advocates than men of their own coat As lately my worthy friend Mr. Edward Waterhouse hath done in his Apology for learning and learned men a work so honest and so seasonable as well became the candor piety and ingenuity of a Gentleman and a Christian who hath the honour to have made one of the first and bravest adventures in this kinde against these modern English Saracens And possibly many good men have a good minde so to doe even publiquely but they thinke it is conclamata res a forlorne and desperate cause as may bee offensive and unacceptable I almost think so too if some men may have their will and therefore the rather I have been excited to it if it be displeasing to some yea to many yet I doe not think it is so to the most or the greatest part of Christians I am sure it is not to the best of this Nation of what condition soever they be they cannot be so destitute of and unaffected with all reason Religion grounds of Conscience rules of Prudence considerations both of piety honour and honest policy In all which they are related by their own interests to the good and welfare of their true Ministers As Socrates when he was reproached for having no preferment in Athens answered It was enough for him to have fitted himselfe for preferment It was other mens work to bestow it on him So the studious learned modest and pious Ministers of England might well have thought it enough for them to have merited imployment and decent entertainment having with much paines and study and prayer furnished themselves for every good word and work within the bounds of their calling It seems hard thus to be put many of them after many yeares sore labour and travaile of their soules to plead for their wages or livelyhood yea and for their liberty but to worke while it is day in the Lords Vineyard of this Church wherein Christ hath set and ordained them Although there be a generation lately sprung up of degenerate Christians and ungenerous English who would make this whole Nation like themselves unworthy of the very bones of those excellent Ministers Ingrata patria ne ossa quidem mea habes Liv. an ur 566. which have lived here and merited so well of the publique as Scipio Africanus said of his bones when he died banished by his ungratefull countrey which he had so preserved yet we hope neither the most nor the best of men can be so stupid as not to consider how much they are concerned in the continuance and incouragement of such Ministers among them wherein no Nation or Church under heaven hath exceeded this However Ministers be earthen vessels and many have had both heretofore and lately great flawes and many faylings yet they ought in this Nation to be still highly regarded if not for their learning civility ingenuity and good society which is to be valued in any Nation that covets not to be barbarous yet for their work sake for that Gospell that God that Saviour that blessed Jesus his sake whom they truely teach for the holy Scriptures sake which they so frequently and so fully explain for those holy Sacraments which they duely administer both for the admission and augmentation birth and nourishment of Christians in the Church of Christ for the holy and good counsels and spirituall comforts which they oft give for the many wise stops and grave restraints to sin and error which they frequently put for the publique and good examples which most of them afford and all should by their place and calling These are cords of love enough to draw and binde all excellent Christians to them these are places of Oratory sufficient to make even any ordinary speaker an eloquent and potent Orator in their behalf And for my owne part having taken some serious view of the estate of this Church and the Ministers of it both in reference to the present and after times both as to that reall worth which hath been and still is in them the excellent use of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 52. and the miserable want which will be of them I cannot but at present be extremely sensible of and very much pity those sharp sad and unjust necessities which already have and must presse dayly more upon many worthy men of them and their families if some mens envyous and malicious designes take place onely I hope better things of those whose wisdome piety and publique influence hath hitherto under God restrained those Fountaines of the great deep from breaking in with all sacrilegious violence upon the whole Ministry whose wisdome power or counsell I doe not any way by this Apology seek to obstruct or prejudice as to any thing that may be better disposed of to the advantage of true Religion and the Church of England which are inseparable from a right and setled Ministry nor can that be had without such maintenance as is worthy of worthy men If no men will be with us but all forsake us 17. Good Ministers hopes in their desertions from men and some oppose us as Ministers yet we have one remedy besides the sympathy and charity of you O excellent Christians which is patience and prayer * Greg. Nis tels of St. Ephraem Though he was very poor yet he had a mine of rich prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis in vita S. Ephraem He that allowes us to pray for our dayly bread and commands us to labour honestly for it even in this function of the Ministry he teacheth us to beleive that he will either give it or the grace to want it There may be some good * 1 King 18.4 Obadiahs who will feed the outed and impoverished Prophets of the Lord by fifties in their caves and obscure retirements as some have already done and it may be good Ministers shall then speak lowdest when their mouths are stopped and be as well liking in all true grace and comforts of Religion with * Dan. 1. their pulse as those that feed dayly on Kings provisions However if we must
be thus stripped and starved to gratifie the lusts of some men yet we hope for this mercy from God and favour from man that we shall not be forced to desert our calling or to contract a woe of not preaching the Gospell 1 Cor. 9.16 while we have abilities though we preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we have no publique incouragement For why should all our studies and time be made unprofitable It may be we shall by Gods help redeem our former defects by after diligence in the work of Christ we may happily work and war the better Verba vertas inopera nudam crucem nudus sequeres expeditior levior scandis scalam Jacobi Ieron Pauperesse non potest qui apud Deum dives est Lact. Inst l. 6. c. 12. when we are more expedite lighter armed and lesse incumbred with envy and worldly impediments We may I hope without presumption enjoy that liberty to preach the Gospel which others now take to prate against it and us and it may be people will hear and profit better when they see they have the Gospell at a cheaper rate and will be more in love with the reformed Religion when they shall see how much better penny-worth they have of that than of the Romish superstition which is more costly by farre yet lesse comfortable to a serious Christian Though we be made poore yet we may still make many rich though we have nothing yet we may enjoy all things though we are are troubled on every side 2 Cor. 6.10 yet we may not be distressed though perplexed yet not in despaire though persecuted by men yet not forsaken of God though cast down and cast out yet not destroyed through the grace of God which is sufficient for us Many worthy Ministers may justly plead for their liberties lives and livings as those did with Ishmael Ier. 41.8 Destroy us not for there are treasures of learning and saving knowledge with us But it is better for them to be Christs Lazarusses and beggars than the worlds rich gluttons and favorites Yet it must needs be so Revel 12 7. and so it will be unlesse some Michael and his Angels overcome this greedy Apollyon this sacrilegious Abaddon this penurious Divell and his Angels who prodigally offers Kingdomes to damne one soule but grudgeth one groat to redeem many thousands 18. Ministers just plea for their own neither covetous nor uncomely Nor will your noblenesse O excellent Christians interpret this which I have wrote in behalf of the maintenance of Ministers in this Church and Nation to be any pleading for Baal or clamouring like Demetrius and his complices in his panick feares for his silver shrines and his Diana where he considered more his gain than his Goddesse These are unjust and malicious glosses which the enemies both of the Ministry and of humanity * Act. 19.25 are prone to put upon any that plead nevâ—r so righteous a cause with words of the greatest truth justice sobernesse and moderation those having a stinking breath themselves think every mans unsavoury But by the leave of such latrant Orators and back-biters I must tell them what the wiser and more Christian world well knows that there is no cause why Ministers more than any other order of men should neglect in fair and just wayes to obtain for or preserve to themselves and their successours those worldly comforts and supports which the providence of God and the Christian munificence of this Nation hath in the most free way of gift and by Law granted to them in Gods name and for the service of Christ and the honour of Religion Other men are commended for their good husbandry and honest care to preserve their just estates which tend not so much to the publique good as the labours of Ministers doe who may not in prudence or conscience neglect those great and publique concernments of Christ and his Church with which they are intrusted Yea if they should have an eye to the reward to their own just right and particular interests which all other we see still have yet it were no more than Law and Reason all humanity and Christianity allow 1 Tim. 5 8. unlesse they would be worse than those Infidels that provide not for their own families or be as bad as those men who to provide for themselves and their families care not to rob and desolate even the Church and family of Christ Ministers may be wise yet innocent provident yet not sordid diligent in things honest yet not injurious to others Nor is it any whit uncomely for them to crave this justice or favour from any in power That they may quietly injoy those publique rewards of their learning and labours which are injurious to no man merited in the esteem of all honest men and therefore offensive to none but envious eyes and evill mindes Being the fruit of the publique bounty wisdome gratitude and devotion of this Christian Nation to God to Christ and his Ministers what they have a long time by law injoyed what they are rightly possessed of and what they have no way forfeited unlesse other mens calumnies and cavils their covetous projects and desires of novelty be the crime and fault of Ministers And lastly they doe intend with all peaceablenesse thankefulnesse and usefulnesse to use and enjoy if God and man permit so that no man shall have cause to repine at their enjoyments who knowes how to make use of their gifts and labours The shame of pleading this cause of Ministers maintenance lies at their dore who meditate speak and act so vile and dishonest things against them as force them thus to vindicate their just rights against unjust projects which seek by falshood and violence to take away not only the childrens but the fathers bread too and to give it to dogs who alwayes have sought to bring this reproach and scandall on this and other reformed Churches that they still carry on and serve some covetous and sacrilegious design with their reformations When God knowes it is not the design nor desire of any that are truly reformed Christians to robb the Church and Churchmen of one shoelatchet but rather to have added necessary augmentations to them if they had not alwayes been hindered by the covetousnesse and envy of some crosse faction who have longed to see the day when with Rabshakehs unclean spirit and foul language Isai 36.12 they might see all the reformed Clergy reduced to those sordid necessities which I have as much shame to write as these Antiministeriall sticklers have pleasure to wish it and glory to speak it Our comfort in the worst of times and things is 19. True Ministers comfort Multa quidem mala sed varia sclatia Sal. l. 9. That we know in whom we have trusted not in these Egyptian reeds which may faile us and pierce us but in the living God whom we have served though with many frailties yet with
sincerity and godly simplicity We beleive he will not fail us nor forsake us though men though Christians though reformers doe There is not a better sign of Gods love than to be persecuted for righteousnesse sake It is our honour Matth. 5. as St. Jerom wrote to St. Austin Heb. 12. that the divell and his fanatick factions do unanimously hate us and malign us for if they were for Christ they could not be against us And we finde by experience that these Antiministeriall agitators have no such displeasure against any men be they never so flagitious or their estates never so luxuriant as against the most orderly and deserving Ministers So that it is their piety and pains which afflicts their enemies more than their plenty And if they cannot strangle Christ in the Cradle yet they hope to starve him in the Desart Blessed be God we see the end and bounds of these mens power and malice They are finite flesh and not infinite Gods yea they are proud flesh lately risen up which God will eat off with fitting corrosives if ever he heals this Church and Nation These murmurers never set us on work nor doe we depend on such unjust masters for our wages Though they be not converted or gathered from their follies Isai 49.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Dei particeps nulliâ—â— indigus factions and separations yet our reward shall be from the Lord who hath sent us and whom we have served with faithfull hearts as to our temporary subsistence we hope wee shall never depend on these mens injurious justice or câ—uel mercies much lesse on their envious alms and supercilious charity who are our enemies for the Gospels sake which we preach And although we should not be protected in point of our civill rights from their despight and rage yet as to the honour and vindication of our Ministry and holy function Gal. 2.5 we must not give place no not for an houre to their cavils and calumnies Yea we doe not despair but that we may find so much equity and pity in some mens hearts in whose hands is power that they will rather harken and incline to the just plea of those labourers in Christs harvest who have borne the heat and burthen of the day and who crave but liberty first to doe the work to which Christ and the Church hath ordained them and next which is but a just and righteous thing to enjoy that reward which the Law hath assigned them than to listen to the envious suggestions or injurious proposals of those novell intruders upon the Ministry who have yet given not the least assurance to the wiser world or any reformed Christians that they in any thing exceed or equall the true ancient Ministers of England nor have they yet by any demonstrations of modesty ingenuity sense of honour or of shame nor by any part of good learning which they decry and hate nor by any other usefull and commendable quality redeemed themselves from the most sordid passions and saddest distempers of humane nature nor yet reconciled themselves to any love and value of vertue worth and excellency in others We know well that their ignorances and errours are grosse in many things both divine and humane for how can they but erre excessively who are very active and for the most part both bold and blind Any piece of rustical ignorance clownish confidence serves some mens turn to oppose any Minister withall setting up their puppetly Teraphims their deformed Dagons their Images of jealousie in the place and temple of the living God Among their other errours this we hope is none of their least that they fancy and every where proclaim that they have so charmed with their philters and enchantments which are Confections made up of ignorance and malice pride and cruelty covetousnesse and uncharitablenesse together with a perfect disdain of all that is rationall learned or excellent that with these charms they have so possessed many or most of those in power That they are resolved to root out abase and destroy all those Ministers who are any way eminent in learning courage and constancy both for the honour of their function and of the reformed Religion and of this Church and Nation We cannot think those in power to be so easily perswaded to be enemies to themselves and the publique by being made enemies to true Ministers without a cause One of whose serious and solid abilities is able to doe more good to Church and State in one year than can be hoped from the whole fraternity and faction of those supercilious adversaries of the Ministry in as many ages as a year hath dayes For if wise men may guesse at the future by what they already finde of them they must conclude that like Fistulas and gangrened Vlcers the longer they prevail the more desperate and incurable they will be both to the Church and the State every day bringing us neerer either to old Rome or the elder Babylon to superstition or confusion For there is nothing almost in this Church of England as to the extern order and profession of Religion which some of these Antiministerials and Antidecimists doe not contest against and study to overthrow Which makes me here a little digresse 20. Answer to other lesse scruples yet not from my maine design which is to satisfie all excellent Christians and others as to any thing by these men objectable against the Ministers and Ministry of the Church of England by looking at some lesser calumnies and cavils which they every where scatter among the common people to alienate them from or prejudice them against their Ministers quarrelling against the places where publiquely we meet to serve God and many things used by us in our holy Ministrations 1. Of publique places called Churches As to the publique places where Christians meet and Ministers officiate these supercriticall masters of words and censors of all mens language and manners but their owne cannot indure the impropriety and profanenesse as they say of calling those places Churches This they scorn with very severe smiles and supercilious frownes so profound is their judgement It was the work of Diocletian to burn all the books and destroy all the Churches of the Christians Euseb hist l. 10. and so scrupulous their conscience that they had rather pull down such publique and convenient places than venture to be defiled by coming into them or once so much as to call them Churches they say they have far higher senses and definitions of a Church than will agree with piles of wood and stones Answ We doubt not of their deep Divinity touching a Church which it may be they will not dare yet to define as not being well agreed what a Church is or what is the right matter and forme or way of a Church Much broken and wrangling stuffe they have heaped up touching a Church but scarse one stone is yet
laid of the edifice I have otherwhere endevoured to lead them out of the labyrinth of their rubbidge who have disputed more about constituting Church than ever they studied to be lively and orderly members either of the highest sense of a Church the mysticall body of Christ which is made up by faith and charity or of that lower sense of a sociall Church which yet is most proper to us and fals neerest under mans consideration which consists of a visible polity of men on earth professing to beleive in the name of Jesus Christ and partaking of those holy Institutions which he hath appointed both to gather and distinguish to plant and propagate to build and preserve to guide and govern such an holy fraternity of religious professors in such truth order and unity as to have a professionall relation to Christ the head and a communion of Charity with each other as members of one body which is that Catholick Church all over the world in its severall parts and branches In these and some other the like ambiguities about a Church as greater or lesse they please themselves spending much time to instruct their silly auditors how much difference there is between these Churches of Christ which are spirituall or rationall and those Steeple-houses which we other weaker ones call most absurdly as they pretend Churches O how devout a thing is ignorance How Saraphick men and women grow by having no skill in any language but their own mother tongue which yet in this is of our side and being the rule of speech every where justifies our calling those places Churches by the authority of the best writers in humanity law history or divinity But that they say was an errour of speech which men sucked in with their milk which to spend and evaporate these men are every day making issues in their auditours eares that they may unlearn that dangerous errour and scandalous word of calling the meeting places Churches I know these Rabbies scorne to be brought to their Grammars or to any Etymologicall authours or makers of Dictionaries Church Kâ—rch or Kerck Sax. quasi Kuriack i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords house for these they reckon among the cursed spawn of learned men and look on them as if they were Negroes of Chams posterity yet I cannot but make a little stay here that I may shew them the way to that locall Church where some of them have not been these many years unlesse it be to make a wrangling rate For however these be not the main Ulcers which I desire to cure yet they are a strange kinde of itch and scurfe of Religion which makes many Christians oft scratch very unquietly and unhandsomely It is very easie and very true to tell them that it is no more unproper to call these places where Christians as the Lords people publiquely meet to worship the Lord Psal 74.8 Churches than it was to call the Synagogues among the Jews Psal 83.12 the Houses of God for the building of which we read no precise command from God which was but for one house namely the Temple at Jerusalem The Saxon Scottish British and Dutch names These places called by the ancients Ecclesia Dei Domus Tertul. de velan Virg Orig. in Psal 36. Dominicum Aust which are all from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Latin Dominicum as the Lords Table and the Lords day signifies no more than this That such a place time or table is set apart for the Lords service or for the Lords people Doth not Joshua say I and my house will serve the Lord meaning the rationall family not the materiall pile Senate and City are used for both the persons and the place so is the Parliament house for both These Metonymies are no soloecismes but elegancies and aptitudes of speech and if they were lesse proper yet sure Collecta locus Cyp. it is no sin for Christians to speak after the vulgar use and common language True Religion hath set no such pedantique bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euse de laud. Const as these captious Criticks would pretend which scrupulosity of speaking is among the other pedling superstitions and popular trifles which they pin on the sleeve of piety Affecting to be knowne by such small differences of speech as their Shiboleths from other Christians Indeed their great penury both of knowledge and discretion makes them no more fit Masters to teach men how to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. hist l. 9. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. Ep. 246. or what to doe then how to give their learning and their liberality are much alike 2. 21. Of Churches as consecrated As it is easie to help these Infant-wits over the straw of the name Church applyed to the place which they will needs make a stumbling block so with as much ease we may relieve them from that rock of offence on which they dash against the places we call Churches in regard of their dedication or consecration to sacred or religious uses This they have onely heard This subject is learnedly and gravely handled as all things he undertook by the incomparable Mr. Hocker l. 5. Pol. Sec. 14 15 16. it may be they never either saw or read it yet they abominate the places for the report counting them desecrated and execrable Here they may please to know Vide Hospin de Templorum Origine Quid lapides isti petuerunt sanctitatis habere Ber. vid. Ser. 6. That wise men look upon that ancient custome among Christians of setting solemnly apart some place for the service of God not as any affixing inherent holinesse to them or deriving any communicative or virtuall holynesse from them but meerly a publique and solemn owning appointing and declaring those houses or places to be erected and dedicated by common consent for those holy ends uses and duties which Christians ought to intend when they meet in those places Non locus hominem sed homines locum sanctificant Nemo se blandiatur de loco qui sanctus dicitur Bern. 182. not for common civill profane or uncomely affaires which appropriating or dedicating is an act of right Reason flowing from the light of Nature and that common notion of reverence to be externally expressed to God which is in all men that owne any God which right Reason is most agreeable to true Religion and alwayes as servient to it as Deacons and Church-wardens ought to be to the Ministers in holy things as both these Reason and Religion distinguish ends duties and commands which are divine as coming from God or relating to him so likewise they distinguish times places persons actions and other things which are separated from meere humane naturall and civill uses to such as are both preceptively and intentionally divine that is from God and for God Nor can the God of order who hath
made the beauty of his works to consist and to be evident in those distinctions which he hath set upon every thing both in the species and individuall God I say cannot be displeased to see mankinde on whom is the beauty of Reason or Christians on whom is the beauty of Religion to use such order distinction and decency in all things which becomes them both as men and Christians after the examples of the Apostles and Christ himself Matth. 9 35. who went about all the Cities and Villages teaching in their Synagogues and preaching the Gospell of the Kingdome which also befits and adorns Christians as to extern profession which is all that appears of any mens devotion or Religion to the eye of man setting forth in comely sort that duty relation and service which we publiquely professe to owe and pay to God who abhors sordidnesse and confusion as much as profane vastators love it Necessity indeed admits no curiosity of place nor affects any elegancy Aegrotantium amicorum sordes toleramus non item valentium Sidon but excuseth that which in plenty and freedome is esteemed sordidnesse and sluttishnesse Religion requires externally no more than God hath given of extern power and opportunity where these are wanting and by providence denyed a sick bed a Barn a Lyons den a Dungeon a Whales belly is as a Temple or Church consecrated by the holy duties which any devout soul there performs to God But as the Church of Christ considered in its extern communion or profession is visible and Christians are exemplary to each other and to the world it is warrant enough for Christians to build and to set apart to those publique holy duties some peculiar places upon Gods and the Churches account which grant we have in that great Charter and principle of Church policy which like a common rule 1 Cor. 14.40 measures all things of extern sociall Religion Let all things be done decently and in order Both which fall not properly under the judgement of Religion but of Reason not of Scripture but of Nature not of piety but policy or society nor need we other command to doe them than the judgement and consent or custome of wise and holy men which we have for this use of locall Churches thus peculiarly applyed to holy services ever since Christians had either ability to build them or liberty to use them which is at least 1400 years agoe If humane or Romish superstition used or affected or opined any thing in consecrating Churches which is beyond true reason and sound Religion yet we do not think that to be a Leprosie sticking so to the wals of the buildings that they must be scraped all over or pulled down else they can't be cleansed No But as places are not any more than times capable of any essentiall gratious or inherent holynesse which is onely in God Angels or Men so neither are they capable of inherent unholinesse The superstition is weak on either side weighs little but the worst is on this side to which these men so incline which tends more to profanenesse supinenesse and slovenlinesse in the outward garb of Religion which is not either so Cynical Sacerdoti maxime convenit ornare Dei templum decore congruo Amb. off l. 1. c. 21. or so tetricall as these men would make it What ever there is reall or imaginary of Superstition in the places or rather in mens fancies of them who possibly ascribe too much to them it will as easily recede and quit them when they come to be consecrated by the Churches reall performing of holy services or publique religious duties in them as dreams doe vanish when one awakes or as the dark shadowes of the night depart from bodies when the Sun comes to shine on them or into them if these poore objectors mindes and spirits could as soone be freed from those profane superstitious and uncharitable tinctures with which they are as with a jaundise deeply infected against those places and against those that use them with the decency becoming duties done to the Majesty of God and in the presence of the Church of Christ as those places justly called Churches may be freed from all misapprehensions of their name of their dedication If the former were as easie as the latter both locall and rationall materiall and mentall Churches both places and persons might long stand and flourish Psal 74.6 Both which some furies of our times seek utterly to break down and demolish that there may be neither Christian Congregations nor decent Communion in any publique place beyond the beauty of a Barn or Stable But these men have so much tinder and Gunpowder in them against Ministers 22. Answer to other quarrels against Ministers publique duties that whatever they enjoy say use or doe in their function be it never so innocent and decent yet they kindle to some offensive sparkes or coales and flames against them As if all the Ministers of this Church knew not what to doe as they should till these new masters undertook to School and Catechise them If any Minister prayes publiquely with that gravity understanding and constancy either for matter words or method which best becomes a poore sinfull mortall on earth when he speaks to the God of heaven It is they say but a form and a stinting of the Spirit If they preach with judgement weight exactnesse and demonstration of truth it is not by the Spirit but of study and learning If they read the Scripture 't is but a dead letter and meer lip-labour If they celebrate the Sacraments with that wisdome reverence and decency which becomes those holy mysteries they quarrell at the place or time or gesture or company or ceremonies used Not considering that Ceremonies in Religion are like hair ornaments though not essentials and ought to be neither too long lest they hide and obscure it nor too short lest they leave it naked and deformed Since the end and use of them is no more but to set forth piety with the greater comelinesse and auguster majesty to men If they name any Apostle Evangelist or other Christian of undoubted sanctity with the Epithet of Saint they are so scared with the thought of the Popes canonizing Saints that they start at the very name so used as if it were an unsanctified title and not to be applyed to the memory of the just which is blessed but onely arrogated to some persons living who frequently and ambitiously call themselves and their party 2 Tim. 1.13 The Saints If they use the ancient Doxology giving glory to the Father Son and holy Ghost which all Churches Greek and Latin did the Socinian and Arian Ears of some men are highly offended at it as if Christians must ask them leave to own the holy Trinity and to give solemne publique glory to the Creator Saviour and sanctifying Comforter of the Church If Ministers use those wholesome forms of sound words which are
pretend amendment before God Studiis in umbra educatis Sen. Want of experience in worldly affairs which is hardly gained within mens Study wals oftentimes prompts warm spirited men first easily to approve then passionately to desire afterwards weakly and unproportionably to agitate Consilia callida inhonesta prima fronte laeta tractatu dura eventu tristia Tacit. those precipitant counsels and specious designes which oft prove to the shame and ruine of themselves and their seduced party Indeed few Ministers of more pragmatick heads and popular parts but think themselves fit to be and take it ill if they be not Counsellours of State Members of Synods or moderators and determiners of all affaires both Ecclesiasticall and Civill hardly acquiescing in any thing as well setled either in Church or State wherein regard is not had to their judgement party and perswasion of which they are alwayes so very well perswaded that when they cry most down others as Churchmen from having any foot or hand in any civill businesses themselves can presently step in over head and ears so far implunged in State troubles and secular commotions that they hardly ever get out of them with honour and safety or with inward peace and comfort Nor can they easily lick off that bloud which may lye upon them when they have no weapon left them but their tongues The truth is no men are more violently and superstitiously devoted to their own fancies and opinions than some Ministers are none more unfeigned Idolaters of those little Idols which their owne or others imaginations have figured and which they would fain set up as Gods both in Church and State To these they preach it necessary that all Christians should bow down that without this mark of conformity to their way none should either buy or sell Rev. 13.17 And when they have once so far flattered themselves in their own well meaning projects that they proclaim God and Christ to be engaged on their side then they conclude that Hee can by no means be so wanting to his own glory as not to give all speedy and effectuall assistances to all their purposes and designes which are verbally as much to his honour as they would be really to their own advantages if they should prevail and succeed If they be defeated both God and all good Christians of a different minde from them are prone to fall under their hard censures and if they doe not charge him foolishly yet they doe blame their brethren and betters for want of zeal to Christ and to what they list to call his cause Such great counsails are oft agitated in the small conclaves of Clergy men And what they blame in Cardinals abroad or Bishops at home themselves are eager to practise even beyond Richelieu himself For they lay designes not for one Church or Nation but for the whole world Isa 55.8 Iob. 16.2 Forgetting that Gods thoughts are not as mans who may be never more mistaken than when they think they doe God very good service even by killing of others Nor are indeed the thoughts of the wisest and most learned Ministers or the humblest Christians such as those mens pragmatick projects are who by easie perswasions and popular presumptions do so much slight all ancient wayes and Catholick customes of the Churches of Christ which are the great seales of Religion both evidencing and confirming those holy orders and institutions which were appointed by Christ and his Apostles Pretending to follow some new Scripture rules and patterns in things of extern order and discipline which can never by any sound interpretation of the places alledged be supposed or proved to be either diverse from or contrary to the universall way and use of the primitive Churches who without doubt were as carefull to act in their outward order and government of the Church according to Apostolicall patterns and traditionall institutions which were first the rule of the Churches practise as they were faithfull to preserve the Canon of the Scriptures which were after written and to deliver them without variation or corruption to posterity But specious novelties in Religion or Church forms once formed in some mens heads are prone to move their hearts with very quick excitations and zealous resolutions Soon after like salt-rhewms they descend and fall upon their lungs provoking them to continuall coughs so that they cannot be silent or suppresse their desires of new things in Church and State Then they are violently carried on to the spreading of their opinion and way to others who are easily made drunk with any new wine At length they run giddily and rashly to some rude precipice where if they go on they are destroyed if they retreat it is not without shame from others and regret in themselves Together with after jealousies of State brought upon their whole function or that faction at least it being a case sufficiently known that most men are so much self-flatterers and self-lovers that they are impatient of any defeats ready to study and watch oportunities of revenge when they see the children of their brains which soon become the darlings of their devotion to prove meer abortions or to be violently dashed in pieces when indeed they never had the due formations of Scripture nor conceptions of Reason nor productions of Prudence Hence in Politicks many times sharp examples have chastened severely the preposterous machinations and motions even of Churchmen and Ministers when they forsake the ancient refuges of Christians and Ministers especially which were preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. prayers and tears and betake themselves to swords and helmets to plots and conspiracies If those Ministers of hotter spirits doe not yet others do finde themselves sufficiently taught that wiser temper and modest behaviour which becomes Ecclesiasticks in all civill relations and affaires especially if they carry any face of change and novelty or have the least lineament of factious non-conformities to the established laws and customes in Church or State wise men have sufficiently seen those miseries obscurities and disgraces which as black shadowes have attended even Churchmen in that shame and those defeats by which God hath quenched the rash heats and over boylings of their fancies hopes and activities 3. 3. Some Ministers errors not imputable to all Therefore my answer to the main of this Calumny is by way of humble request to all excellent Christians that the jealousies which some Ministers weaknesse rashnesse or folly may have occasioned may not reflect upon the whole function of the Ministry nor the sins and errours of any mens persons be imputed to their profession as if it were among the principles of all Ministers never to rest quiet from civill combustions till they have their wils That Ministers may have many failings is not denyed if you would have them wholly without fault you must have none of humane race and kinde Not onely Gods exactnesse but sober
mens fight may easily discover folly in the purest Angels of his Church many spots in the brightest Moones and much nebulousnesse in the fairest Stars Yet God forbid that any men of justice honour or conscience should charge upon all Ministers and the whole function the disorders of some when as there are many hundreds of grave learned wise humble meek and quiet spirited men whose excellent vertues graces endowments and publique merits may more than enough countervaile and expiate the weaknesse or extravagancies of their brethren Ministers as well as other men except those whose opinions and fancies are so died in graine that their follies will never depart from them have learned many experiences both in England and Scotland that an over-charged or an ill-discharged zeal usually breaks it self in sunder with infinite danger not only to its authours but to its abettors assistants and spectators And however at first it might seem levelled against enemies yet it makes the neerest friends and standers by ever after wary and afraid both of such Guns and their Gunners of such dangerous designes and their designers Nothing is more touchy and intractable than matters of civill power and dominion in which we have neither precept nor practise from Christ or his Apostles for Ministers to engage themselves in any way of offense which their wisedome avoided They were thought of old things fitter for the hands of Cyclops who forged Jupiters thunderbolts than for the Priests of the Gods Great and sad experiences shewing how rough and violent with bloud and ruine all secular changes are how unsutable and unsafe to the softer hands of Ministers these have added wisdome to the wise and taught them very sober and wholesome lessons of all peaceable and due subjection both to God who may govern us by whom he pleaseth and to man Psal 75.7 who cannot have power but by Gods permission Dan. 4.17 which at the best and justest posture is not to be envied so much as pitied by prudent and holy men who see it attended with so many cares Habet aliquid ex iniquo omne magnum exemplum quod contra singulos utilitate publica rependitur Tacit l. 14. An. Liceat inter abruptam contumaciam deforme obsequium pergere iter ambitione periculis vacuum Tac. An. l. 4. feares and horrours infinite dangers and temptations befides a kinde of necessity sometime in reason of State to doe things unjust and uncomfortable at least to tolerate wayes that are neither pious nor charitable So that the humble peaceable and discreet carriage of all wife and worthy Ministers which only becomes them may justly plead for favour and protection against this calumny of pronenesse to sedition faction or any illegall disturbance in civill affaires even in all the unhappy troubles of the late yeares the wisest and best Ministers have generally so behaved themselves as shewed they had no other design than to live a quiet life in all godlinesse and honesty to serve the Lord Christ and his Church peaceably if they might in that station where they were lawfully set if they could not help in fair wayes to steer the ship as they desired yet they did not seek to set it on fire or split and overwhelm it If in any thing relating to publique variations and violent tossings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. they were not able to act with a satisfied and good conscience yet they ever knew their duty was humbly to bear with silence and suffer with patience from the hands of men the will of God Rom. 11.33 whose judgements they humbly adore though dark deep and past finding out If some mens dubiousnesse and unsatisfiednesse in any things as they are the works of men who may sin and erre be to be blamed as it is not in any righteous judgement yet it is withall so far to be pitied and pardoned by all that are true Christians or civill men as they see it accompanied with commendable integrity meeknesse and harmlesse simplicity which onely becomes these doves and serpents Mat. 10.16 which Christ hath sent to teach his Church both wisdome and innocency to walk exactly and circumspectly in the slippery pathes of this world not onely by sound doctrine but also by setled examples Which excellent temper would prevent many troubles among Christians and much evill suspicion against Ministers who could not be justly offensive or suspected to any in power if they saw them chiefly intentive to serve and fearfull to offend God always tender of good consciences and of the honor of true Christian Religion which was not wont to see Ministers with swords and pistols in their hands but with their Bibles and Liturgies not rough and targetted as the Rhinoceroes but soft and gently clothed as the sheep and Shepherds of Christ There is not indeed a more portentous sight than to see Galeatos Clericos Ministers armed with any other helmet than that of Salvation or sword than that of the Spirit or shield than that of Faith by which they will easily overcome the world if once they have overcome themselves whose courage will be as great in praying preaching and suffering with patience meeknesse and constancy as in busting and fighting which becomes Butchers better than Ministers to whom Christ long ago commanded in the person of S. Peter to put up their swords Mat. 26.52 nor was he ever heard to repeal that word or to bid them draw their swords no not in Christs cause that is meerly for matters of Religion who hath Legions of Angels Armies of truths gifts and graces of the Spirit to defend himself and his true interests in Religion withall which are far better and fitter weapons in Ministers warfare 2 Cor. 10.4 The weapons of our warfare are not carnall than such swords and staves as they brought who intended to betray to take and to destroy Christ Let secular powers forcibly act as becomes them in the matters of Religion so farre as they are asserted and established by Law whose proper attendant is armed power It is enough for Ministers zeal to be with Moses Exod. 17. Aaron and Hur in the Mount praying when Joshua in the justest quarrell i◠fighting with Amalek that is the unprovoked and causelesse enemies of the Church If at any time they counsel or act matters of life and death they must be so clearly and indisputably just and within the compasse of their duty and relation as may every way become valiant men humble Christians and prudent Ministers Object 4. Of the Engagement But to confute all that can be said for the Ministers of England their adversaries are ready to object that many of them scruple the taking of the Engagement This they think is a pill which will either choak their consciences if they swallow it or purge them out of their livings if they doe not For contrary to all other Physick this operates most strongly on those that never take it
cast away that just and fair protection which they enjoy under any civill power which Christ tels us no man can have but from above Joh. 19.11 Joh. 19.11 But rather with all humble gratitude both to give God the glory and man that respect which is due for any favour and indulgence they have in worldly regards which will ever seem least heavy to a good Christian while there is no torture rack or tyranny exercised upon the conscience by forcing to declare or act there wherein their judgments are not so fully satisfied as to the point of approbation or actual concurrence It is happy if at any time truly consciencious Christians can enjoy any fair quarter among men of this world whose high and haughty spirits if puffed up with successe are hardly patient of Christs self-crucifying methods It is wisdome in Ministers to merit by humble and peaceable carriage according to a good conscience all moderation from secular powers who are more easily provoked against them than other men Statesmen are often flatterers seldom such reall friends to Jesus Christ and his Church as to deny themselves much for their sakes Nor doe they usually much regard those holy interests further than they are brought to a compliance with their designes The yoke of Christ is commonly too heavy for the iron sinews of Conquerours necks and his gate too strait for triumphing Armies to march through with out much stooping and self-denyall Victoria natura insolens est superba Cic. pro. Mar. which is a hard lesson for those to learn whose advantages are in their hands unlesse grace be also in their hearts It 's alwayes seen that men of power set up themselves speedily and effectually in places of honour and profit but to set up Christ and his Kingdome in any reall way of godlinesse and holy order further than some verball cheap and popular gratification is a work of many ages and worthy of that pious and magnanimous spirit which was in Constantine the Great whose Eagles wings served no lesse to protect the Church in peace and prosperity than the Empire and his own person Great men are generally shy of those consciencious strictnesses and self-diminutions which true Religion requires so that Ministers had need study to walk inoffensively that they may catch men by honest guile Laying aside all uncomely rigour rude severities 2 Cor. 12.16 and what ever may savour of either scorn or stubbornnesse using in civill affairs all fair submissions which may consist with the peace of their consciences before God and the honour of their profession before men which is the purpose and will be the practise of all truly wise and godly Ministers who think it more honest and honorable to be open enemies than false and feigned friends to withdraw from rather than abuse protection But yet in matters properly religious so far as Ministers are in Christs stead and have the care and charge of true Religion 5. The courage of Ministers in things properly religious and in their calling of the Church and of the welfare of mens soules Herein O you excellent Christians I know you not only allow but expect that all true Ministers should be faithful to Gods glory the souls of them * Non est dicentis praesumptio ubi est jubentis domini autoritas Chrysost l. 70. although they should offend them That they ought to speak the truth seasonably and wisely though they contract enemies that they must not by their * Honestius est offendere quam odisse Tac. vit Agr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pusillanimity and flattery prostrate the honour of true Religion nor of their Ministry which ceases not to be Christs Jewell when it is for its splendor which men cannot bear trodden under feet * Act. 7.55 They must still looke stedfastly to heaven though men cast dust and ashes stones and firebrands in their faces upon the earth In this holy station and resolution which is proper to them as Ministers of the truth of God I hope there are still many so * Jer. 9.3 Non quid illi cupiant audire sed quid nos deceat dicere considerandum qui fâ—lsarum lâ—udum irrisionibus decipi quam saluberrimis monitionibus salvari malint â—l l. 8. Gr. valiant for the Truth so zealous for the glory of God the name of Christ and the honour of the reformed Religion so faithfull also to mens souls and their own integrity that as they will not disdain to serve even wicked Magistrates in Gods way no more than * Mark 6.20 John Baptist did to preach to Herod yet they would infinitely disdain to flatter them in any way Nudè cum nuda loquimur non verenda retegimus sed in verecunda refutamus Ber. Ep. 43. as Gods or agreeable to true Religion which is not so or to fear them so as to betray the cause of God which is alwayes pleading against the ignorance or errour or violence or hypocrisie or pride of the evill world and to sow pillowes under any mens Elbowes who may perhaps lean uneasily on the skuls and bones of those they have unjustly slain 1 King 20.2 Isai 30.10 or like Ahabs 400 false Prophets to speak onely soft and smooth things to those men whose hearts and hands are prone to harden by the use of armes both against piety equity and charity so that at length they may grow rough as Esaus and red as Edoms military passions and actions especially in great and violent changes Frustra de superatis hominibus gloriatur infaelix victoria quae irae superbiae fuccumbit Ber. ad mil. Temp. seldome keeping within the bounds of that justice and mercy which Christian Religion constantly prescribes without respect of persons to the strong as well as the weak to the Conquerours as well as the conquered Successe being for the most part an irresistible temptation to men by power to gratifie their lusts and to think any thing necessary and so lawfull which is but safe and beneficiall not regarding the exact rules of justice in the Laws of God and man which are divine and immutable by no advantages of gain or honour to be warped or varied The common places Sermons and prayers of true Ministers must not be like some mens Almanacks calculated just to the elevation of mens counsels designes and successes wherein flattery would seem to be Prophetick and foretelling but without respect of persons the same at all times to all men as to the main rules and duties of holinesse Although it be very impertinent to dispute with power irresistible to tax Caesar when he is able to tax all the world or to quarrell at his coin when he is master of ours yet a wise Minister and Christian may distinguish between the publique power in men and the private personall sins of men A grave and
reformed Church and that true Religion which the Ministers of this Church have professed and preached in many years And this not upon light and unexamined presumptions not upon customary traditions and the meer ducture of education not upon politick principles and civill compliances with Princes or people but upon serious grounds as solid and clear demonstrations as can by right and impartiall reasonings be gathered from the Word of God and in cases of its obscuritie or our own weaknesse from that light which the consent and practise of the primitive and purest Churches of Christ hath held forth to us in points of Faith doctrine and in all good orders or manners becomming Christians either in their private moralities or their publique decencies In this integrity innocency and simplicity which neither men nor divels can take from us we are sure to be destroyed if it must be so and to be delivered from an ungratefull generation of vipers Matth. 3.7 who think it enough to destroy those who have been a means of their being and life as Christians if our injuries and bloud could be silenced with us yet the very dust of our feet Matth. 1◠14 will be a testimony against such men at the last day of judgement when it shall be more tolerable for any Christian people under heaven than for these in England since among none clearer truths have been taught or greater workes done or better examples given than have been here by the Ministers of this Church Where hath there been under heaven more frequent Ministers merit of this Nation and more excellent preaching where more frequent and yet unaffected praying where more judicious pious and practicall writing where more learned and industrious searching out of all divine truths where more free and ingenuous declaring of them so as nothing hath been withheld or smothered where more devout holy and gracious living where more orderly harmonious and charitable agreeing than among those that were the best Bishops the best Ministers and the best Christians here in England Adorned with these ribands fillets and garlands of good words good works and good bookes must the Ministers of England like solemn victimes and piatory sacrifices be destroyed onely to gratifie some mens petulancy insolency covetousnesse and cruelty who list to be actors or spectators in so religious massacres 2. Considerations touching the Ministers of England humbly propounded But O you excellent Christians of all ranks and proportions If there be yet any ear of patience left free to hear the Ministers plea and apology if calumny hath not obstructed all wayes of justice or charity if slavish feares have not so imbased your piety and zeal for the Christian reformed Religion that you dare not seem no not to pity the Ministers of it if the separations and brokennesse of Religion in our unhappy times have not wholly blinded your eyes and baffled your judgements so that you have lost all sight both of true Church and true Ministry here in England I humbly desire that before the true and ancient Ministers be cashiered and quite destroyed these things may be considered 1. Whether it be a just proceeding to impute the personall failings of some men to the whole function and profession whether at that rate all Judges Magistrates and Commanders may not be cryed down as well as all Ministers Since where there are many there are alwayes some that are not very good 2. Whether it be fitting to condemne and destroy any men in any of their rights to which they pretend either of office or reward and that by Laws both divine and humane without a fair and full hearing what can be said for them or whether any man would have such measure meted to themselves 3. Whether Pride in some Lay-men of their gifts Envy in others against the welfare of the Ministers of Christ Covetousnesse in others as to their maintenance Profanenesse in others against all holinesse Ambition in others to begin or carry on some worldly ends and secular projects Licentiousnesse in others against all religious restraints Impatience in others to see any govern without or besides themselves Malice and spite in others against this as all other reformed Churches Hopes in others by our confusions to introduce their superstitious usurpations Whether I say these and the like inordinate lusts and motions in mens hearts as their severall interests lead and tempt them may not be great causes and influentiall occasions of these violent distempers which break out thus against the generality of the Ministers and the whole calling of the Ministry in this Church Yea what if all odious clamours and calumnies against them and their calling have no more of truth in them than a Jewell hath of dirt in it when filth is cast upon it whose innate firmness preserves its inward and essentiall purity What if nothing be wanting to the innocency and honour of the Ministry of this Church but onely patient and impartiall Judges pious patrons and generous protectours which was all St. Paul wanted when he was accused of many and grievous crimes by the cruell and hard-hearted Jewes which were his Countrey men and for whom he had that heroick charity as to wish himself Anathema from Christ that they might be saved Whether ever any Ministers of learning honesty and piety that had done so much for the religious welfare of any Christian Nation as the able Ministers of England generally have done for many ages were ever so rewarded by Christians or whether ever it entred into the hearts of religious men so to deal with their Ministers as some now meditate and design It were good for men how metald and resolute so ever they seem to be in carrying on their designs to make some pause and halt before they strike such a stroak as may seem to challenge Christ Severissimè punit Deus cum paenalis nutritur impunitas Aust and fight against God whose stroakes against men are heaviest when they are least visible and his wounds sorest when men have the least sense of their contending against him The perswasions and confidences of men may be great in their proceedings * Act. 26.9 Act. 9.4 as was in Saul persecuting when yet their zeale is but dashing against the goades or thornes and a meer persecuting of Christ himselfe which will in the end pierce their own souls through with many errors What if notwithstanding many personal failings in Ministers as men their function calling and Ministry be the holy institution and appointment of Jesus Christ transmitted to these times and this Church by a right order and uninterrupted succession as to the substance of the power and essence of the authority The talents or gifts were Christs and from Christ delivered to his Servants the Ministers of the Church though some of them might be idle and unfaithfull whose burying them in the earth or wrapping them up in a napking at any time was no wasting or imbezling of
the substance of them nor any lessening of Christs right to them And for this I have produced not weak opinions not light conjectures not partiall customes not bare prepossession 3. A summary of what makes for the function of the Ministry not uncertain tradition not blind antiquity not meer crowds or numbers of men much lesse do I solemnly alledge my own specious fancies devout dreams uncertain guessings Seraphick dictates and magisteriall Enthusiasms But 1. evident grounds out of the Word of God for a divine Ordination and institution at first 2. Scripture history for succession to four generations actually 3. Promises and precepts for perpetuity of power Ministeriall and assistance which was derived by the solemn ceremony of the imposition of hands by such only as had been ordained and so enabled with successionall power till the coming of Christ 4. This primitive root and divine plantation of the Ministeriall office and power we finde oft confirmed by miraculous gifts besides the innocency humility simplicity piety and charity of those Apostles primitive Bishops and Presbyters set forth in the holinesse of their lives and the glorious successes of their Ministeriall labours converting thousands by preaching the Gospell and by their Ministeriall power and authority planting Churches in all the then known and reputed world oft crowning their doctrines and Ministry with Martyrdome 5. After this I produce what is undenyably alleadged from authours of the best credit learned and godly men famous in the Church through all the first ages shewing the Catholick and uncontradicted consent the constant and uninterrupted succession by Bishops and Presbyters in every City and Countrey which all Christians in every true Church owned received and reverenced as men indued with such order and power Ministeriall as was divine supernaturall and sacred as from Christ and in his Name though by man as the means and conduit of it This is made good to our dayes in the persons and office of those Ministers who were and are duely ordained in this Church 6. Next I plead with the like evident and undenyable demonstrations the great abilities in all sorts of ministeriall gifts the use and advancement of all good learning the vindicating of true Christian and reformed religion the manifold discoveries of sound judgement discreet zeal holy industry blamelesse constancy and all other graces wherein the Ministers of England have not been inferiour to the best and most famous in any reformed Christian Church and incomparably beyond any of their defamatory adversaries 7. I add to these as credentiall Letters the testimonies and seales which God hath given of his grace and holy Spirit accompanying the Ministry in England upon the hearts of many thousands both before and eminently since the Reformation by which men have been converted to and confirmed in Faith Repentance Charity and holy life the tryall of which is most evident in that patience and constancy which many Ministers as other Christians in this Church have oft shewen in the sufferings which they have chosen rather then they would sin agaist their Conscience and that duty which they owed to God and man 8. Last of all if any humane consideration may hope for place in the neglect of so many divine the civill rights and priviledges which the piety of this Nation and the Laws of this Land have alwayes given to Ministers of the Gospell by the fullest and freest consent of all Estates in Parliament that they might never want able Ministers nor these all fitting support and incouragements These I say ought so far to be regarded by men of justice honour and conscience as not suddenly to break all those sacred sanctions and laws asunder by which their forefathers have bound them to God to his Church and Ministers for the perpetuall preservation of the true Christian Religion among them and their posterity Furthermore 4. The fruits of Ministers labours in England if the godly Ministers of this Church of England whom some men destine to as certain destruction and extirpation as ever the Agagite did the Jews if they be the messengers of the most high God the Prophets of the Lord the Evangelicall Priests those by whom Salvation hath been brought and continued to this part of the world If they have like the good Vine and Figtree been serviceable to God and man to Church and State If they have laboured more aboundantly and been blessed more remarkably than any other under heaven If they have preached sound doctrine in season and out of season if they have given full proof of their Ministry not handling the Word of God deceitfully nor defrauding the Church of any Truth of God or divine Ordinance If many of them have fought a good fight and finished their course with joy and great successe against sin errour superstition and profanenesse If they have snatched many firebrands out of hell pulled many souls out of the snares of the divell If they have fasted and mourned and watched and prayed and studyed and taught and lived to the honour of the Gospell and the good of many soules If they have like Davids Worthies stood in the gap against those Anakims and Zanzummins who by lying wonders learned sophistries and accurate policies have to this day from the first reformation and coming out of Egypt sought to bring us thither again or else to destroy the very name of Protestants and reformed Religion from under heaven If almost all good Christians and not a few of these renegadoes their ungratefull enemies doe owe in respect of knowledge or grace to the Ministers of England as Philemon to St. Paul even their very selves If they have oft in secret wept over this sinfull Nation and wantonly wicked people as Christ did over Jerusalem and as Noah Daniel and Job oft stood in the gap to turne away the wrath of God from this self-destroying Nation If now they have no other thoughts or practises but such as become the truth and peace of that Gospell which they preach and that blessed example which Christ hath set them whom in all things they desire to imitate in serving God edifying the Church doing good to all men praying for their enemies and paying all civill respects which they owe to any men If all true and faithfull Ministers have done and designe onely to doe many great and good works in this Church and Nation for which of these is it that some men seek and others with silence suffer them to be stoned as the Jews threatned Christ and the inconstant Lystrians acted on St. Paul who after miracles wrought by him among them and high applauses of him from them was after dragged as a dead dog out of their City by them Act. 14.19 supposing him to be dead If all true and worthy Ministers being conscious to their own Integrity a midst their common infirmities after their escaping the late stormes in which many perished are easily able without any disorder to them to shake off those
Vipers Act. 28.5 which out of the fire of some mens spirits now seise upon them with poysonous calumnies of factious covetous seditious c. If there be still upon the true and able Ministers of England those Characters of divine Authority those gifts of the holy Ghost in all good understanding knowledge utterance zeal courage industry and constancy which fits them with power for that holy function and carries them through it with all fidelity and patience not only to serve but to suffer for the Lord Jesus and his Church If they have been just Stewards and faithfull dispensers of the Mysteries of Christ to his houshold this Church how can they without infinite rudenesse and unchristian insolence be shamefully used and driven out of their places and Offices If they have been spirituall fathers to many soules and as tender mothers to them not disdaining to bear with the manners of childish Christians in many places who turned their respect into peevishnesse and their love into scorn how unnaturall will it be for Christians to become patricides murtherers of their spirituall fathers to whom in some sense they owe more Legatis vim aut â—ontumâ—liam inferre nefas Reg. Iur. Jus Legatorum cum hominum praesidio munitum tum etiam divino juâ—e est vallatum Cic. de Arus resp than to their naturall If Ministers be Embassadors they ought not to be violated by the Law of Nations behaving themselves as becomes the honour of their Embassy and sender how much more if from God sent by Christ in his and his Fathers Name and that with a message of Peace and reconciliation from heaven to poore sinners The greatest and proudest of them being but wormes meat may not safely despise injure or turn away the least of the servants and Messengers of our Lord and Master Jesus Christ which speak in his Name that is both his Truth and by his Authority which can be no where else in any ordinary Ministry but in those who are dayly ordained in this holy descent and succession If they have been watchfull Shepheards over their severall flocks for good and not for evill how barbarous must it be for Sheep to turn Wolves and devoure those Pastors who have fed them as Jacob did Labans flocks Gen. 31.40 with all care and diligence day and night leading them by the purest waters and in the safest pastures Nor is there now any more cause to change the wages of these Shepheards of soules which is alwayes like to be to their losse than covetous Laban had against honest Jacob. If none other can authoritatively and as of Office and duty in the name and by the mission of Christ bring the message of peace and reconciliation to sinners which hath besides the Word sacred and mysterious seales and other holy actions of power and authority to be performed by peculiar fit and appointed Ministers how beautifull ought their feet to be and their steps welcome Rom. 10.15 which flow with truth and peace grace and mercy How farre should they be from being trodden under the feet of proud covetous and envious men who first casting dirt in their faces after with much dust and clamour seek to stir up not onely the people Act. 21.36 but the powers against them as if they were burthens of the earth not fit to live But wisdome is justified of her children Matth. 11.19 I cannot be so injurious to my countrey and countreymen 5. Ministers expect better things from good Christians as to think that to persons of such worth standing in such relations between God and man invested with so holy authority managing it with such divine power and efficacy crowned with so great successes recommended to all worthy Christians with so many publique merits both to Church and State as the true and duely ordained Ministers of the Church of England are either men of purity or of power can be so wanting to or so shrink from their duty to God their love to Christ their zeal for the reformed Religion their care of their countrey of their posterity and of their owne soules as not to dare to speak or appear for them or not to endeavour in all fair wayes to improve the interest they have in the publique by which to preserve so many good and righteous persons as to mans tribunall from poverty contempt and ruine yea to preserve themselves and their dearest relations from most irreligious infamy of ingratefull deserting and oppressing so deserving men Men cannot but be unholy that can be so unthankefull 2 Tim. 3.2 And if Ingratitude be in all other relations and merits among men justly esteemed as the most detestable disease and inhumane deformity in the soul shall it onely seem beauty health and a commendable quality when it is offered by Christians to their Ministers Such as may with equall modesty and truth plead their own innocency and protest against the immanity of their enemies malice For setting aside the idlenesse and pragmatick vanity of some Ministers in later and more licentious times whose either insufficiency or lazynesse or inordinate activity or abject popularity hath made them the staine and shame of their holy function and whose burthen is too heavy for my pen to discharge them of if we looke upon those learned laborious sober and venerable Ministers who have been and still are the glory and crown of their function of this Church and Nation in their severall degrees and stations * Godly Ministers not injurious but meritorious to the publique I may lowdly proclaim with Samuel this protestation in their behalf Behold the * 1 Sam. 12.3 Ministers of the Lord and of this Church O you unthankefull Christians and causlesse enemies witnesse against them before the Lord and before his people whose Oxe or Asse have they taken whom have they defrauded or oppressed whose hurt or damage have they procured whose good have not they studyed and endeavoured whose evill of sin or misery have they not pitied and sought to relieve what is the injury for which so desolating a vengeance must passe upon them and their whole function What is the blasphemy against God or man for which these Naboths must lose their lives 1 King 21. and livelyhoods wherein have they deserved so ill of former or later ages that they should be so used as Ahab commanded of Micaiah and the Jews did to Jeremiah to be cast into prisons into sordid and obscure restraints or to be exposed to Mendicant liberty for to be fed onely with the bread and water of affliction if they can obtain so much What necessary truth of God have they detained in unrighteousnesse what error have they broached revived or maintained what superstition have they nourished what licentiousnesse in sin have they incouraged what true Christian liberty which alwayes containes it selfe in bounds of Gods and mans laws have they denyed to or defrauded the people of unlesse all things of publique
these new trafiquers intend to trade for nothing but the Apes and Peacocks toyes of new opinions Shall Noahs Ark the Churches purity which is the Conservatory of Christs little flock of the holy seed of a Christian succession both for fathers and children be broken up or dashed in pieces against the rocks of sacrilegious envy and policy for these Antiministerial projects will never be the mountaines of Ararat on which the Church or true Religion may rest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 4. Ep. 210. Shall this Island whose safety consists so much in the guard of the Seas be lesse carefull to guard the coasts of the Church and the reformed Christian Religion whose narrow frete or strait runs between the rocks of Atheisme and Superstition of Parity and Profanenesse of Heresie and Schism of Tyranny and Toleration Will ever these new dwindling Divines the Propheticall pygmies of this age which oppose the able Ministers and true Ministry of the Church of England will they ever bring forth for the service of God 7. Eminent Bishâ—ps and Presbyters of former days in the Church of England or for the maintenance of the true Christian reformed Religion such a race and succession of mighty men of excellent Ministers of incomparable Heroes worthily renowned in their own and after generations whose workes yet praise them in the gates of whom none but evill tongues can speak evill such as this later age or century hath brought forth to looke no further back to those excellent men of former and obscurer times Can you expect Crammers Latimers Bradfords Ridleys Hoopers Grindals Whitgifts Fletchers Sands Elmers Jewels Kings Abbots Lakes Bilsons Babbingtons Andrews Feltons Fields Cowpers Whites Davenants Potters Prideauxes and Westfields with many others now at rest in the Lord all venerable in their Episcopall order and eminency as fathers of the Church and as elder brothers among their brethen the other Ministers whose humility disdained not to be subject to those reverend Bishops although some of them might be equall to them in eminent gifts Animi nil magnae laudis egentes Virg. Aen. Such as were Gilpin Fox Knewtubbs Perkins Whitaker Reinolds Willet White Richard Hooker Vmphry Overall Greenham Rogers Dent Dod Heron Bifield Smith Bolton Taylor Hildersham Crakanthorp Donne Stoughton Ward Holsworth Shutes Featly and Doctor Sibs which last fragrant name I may not mention without speciall gratitude and honour due to the memory of that venerable Divine not onely for the piety learning devotion and politenesse of his two genuine writings The bruised Reed and Soules conflict but also for that paternall love care and counsell by which hee much oblieged mee to him in my younger yeares Indeed that holy man I found altogether made up of sweetnesse and smoothnesse oil and honey As his actions so his gifts and graces were set in a kinde of Mosaick work admirable for that meeknesse and humility which while they sought to conceal and shadow over his vertues they gave the greatest lustre to them Besides these there were an innumerable company of other immortall Angels but yet Ministring spirits to this Church of England who are now made perfect and whom nothing would so probably afflict in heaven as to see the degenerate succession both of Ministers and Christians now likely to follow in this age Many of these and other Worthies of this function in former times as now living and dying in countrey obscurities were buried in those sepulchers which they had made in the Gardens that is those Dioceses or Parishes which they had planted or diligently watered and disposed by pious industry to a pleasant peaceable and happy fertility Men however different in some externall lineaments as may be among Brethren yet all of excellent features and some of the first three both in beauty and strength for piety learning judgement acutenesse eloquence depth devotion charity gravity industry and a kinde of Angelick majesty at once both amiable and venerable both in their preaching writing and practice These great men and greater Ministers have indeed left us behinde them Ministers of the present age Nos ingentium exemplâ—rum parvi imitatetes Sal. ad Agr. a generation far inferiour to them for the most part more feeble and unable to work or warr having more enemies enjoying lesse incouragements scarce any now considerable as to this world bearing greater crosses and heavier burthens every way for charge duty and reproach who are oft forced to lay out in publique taxes a great part of that little they have to buy themselves bookes or bread Who have onely this advantage of our troublesome envious and evill times that we may learn to be more humble in our selves more diligent in our duties more charitable to others and more valiant for the Truth hoping that while we have after the primitive pattern nothing left to glory in but the Crosse of Jesus Christ both our afflictions and infirmities may prove opportunities to exercise discover and increase the graces of God and true Ministeriall gifts in us whose power can perfect it selfe and us too in the midst of our infirmities and support us under the many unjust oppressions which threaten us There are indeed yet left through Gods mercy in the field or forest of this Church and Nation some goodly old Trees both venerable Bishops and worthy Presbyters here and there Some shrewdly battered and strangely neglected which yet retain something that is very goodly and gracefull amidst their battered tops and shattered arms being yet stately monuments or reliques of that former benignity which was in this English soil toward Churchmen and Ministers many of whom grew to so tall a procerity as of learning and worth so of wealth and honour in some degree answerable to their worth and becoming that reall dignity which was in them far more usefull and considerable by wise men than any bare descent of titular honor These I must be so civill to as not to name any of them that I may avoid suspicion either of envy or flattery two most detestable distempers in mens spirits and full of malignity Indeed I need not name some of them for although they are left as cottages in a wildernesse and as beacons on a hill yet they are still such burning and shining lights as cannot be quite hid Some of whose fame is in all the reformed Churches and their eminency renowned in all the learned world being indeed the beauty and glory of these British Nations the pillar and honor of the Protestant party the grand examples of pious Prelacy learned humility holy industry the great lights of this Northern climate Which alone might serve to fulfill Which wonder in heaven occasioned the learned studies of Ticho Brahe and did as he sayes foretell extraordinary light of learning and Religion Tich Brahe Astro Restius what the Cassiopeian flames did portend by that new star in the year 1572. Shall this age be not onely guilty spectators
but cruell actors in their distresses whose necessities must needs be some reproach of the Nation even a publique sin and shame never to be expiated Will it not be the height of barbarity to compell such persons to Bellisarius his Obolum After so many learned victories and triumphs to force them to turn their bookes into bread or to be their own Cannibals to feed on their owne bowels or to starve upon others uncharitablenesse O how sad and sordid is it for such learned worth to be tryed with want and such piety be exercised by penury O prodigy of covetous cruelty capable to astonish heaven and earth which seekes to hide its wickednesse by its enormity and to make its selfe incredible by its monstrosity and excesse men will think it a fable which humanity much more Christianity should so much abhor to act or suffer to be done when it is in their power to help O Divine Providence which art indisputable unsearchable uneffable how dost thou thus chuse darknesse for the garment of thy glorious lights and thick clouds of obscurity wherein to wrap up thy brightest beames among mankinde Art thou preparing Ravens for such Eliasses and working wonders for the nourishment of such Prophets or shall their retirednesse poverty and patience be thy greatest wonder and their Martyrdome thy highest miracle by which to convince and convert this crooked and adulterous generation Truly O excellent Christians it is infinite pity grief and shame that so deserving vertues and most reverend years should be so much obscured and neglected whose great learning and excellent gifts in all kindes no men or Christians would despise or not use and incourage save onely such as are afraid that either the true reformed Religion or true Ministers should have any lustre put upon them or so much as any competent livelyhood afforded to them here while forain Churches and Universities admire them and would gladly entertain them There are also some fair Plantations of young and thrifty trees yet left in this Church whose luxuriant floridnesse wants nothing but a right Church government to culture prune and order them These rightly planted out by due ordination and preserved by wise discipline would in time bear store of good fruits if the coldnesse and spowinesse of the soil and inclemency of the English climate ever since our Northern blasts did not make them dwindle grow mossy and shrubbed by popular and plebeian adherencies or if a violent hand doe not pluck them up by the root or so bark them round and circumcise their maintenance that no fair fruit can be expected from them when there is no sap derived to them who if they were duly ordered and incouraged would still make the vain and erratick genius of this age see That true Religion is to be preserved and the Kingdom of Christ in mens hearts advanced and the power of godlinesse maintained in Christians lifes not by new modes and fancifull fashion but by old truths and the old Ministry of whose line and measure these new pretenders coming far short they strive by their calumniating activity to supply their defects after the same arts that the ungrateful sons of Sophocles did who that they might get their fathers estate of whose longaevity they were impatient complained that hee doted and was past the use of those admired parts which formerly had got him the love and applause of all Athens beseeching the Magistracy that they might make their father their pupill and manage that estate for him to which he was superannuated The old man hearing of this practise of his unnaturall sons made and publiquely recited the famous Oâ—â—ipus Coloneus and last of his Tragedies which gave the people so great assurance of his still remaining reason and sufficiency that they caused the former unjust grant to be revoked and his unworthy sons worthily punished 18. The impertinency and insufficiency of the Antiministerial pretenders I must in like manner leave it to the judgement and conscience of all excellent Christians whether there be any compare betweene the gifts labours and successes of those goodly Trees the true Ministers who have had the right power and succession derived to them from the Apostolicall root and these new shooters or suckers who seek to starve the ancient trees which so far exceed them and over drop them Are they not like vines and brambles thorns and figtrees set together Is not the comparison uncomely and disparaging not onely to Christians judgements but to their very religion Can the exchange passe without infinite losse injury and indignity to all true Christians of this and all other reformed Churches And therefore I shall presume such a commutation can never be desirable or acceptable to any that are soberly religious and truly consciencious who have no secular interest wrapped up under specious pretensions of piety Wise and worthy Christians cannot but remember and be extreamly sensible of those many great benefits which their forefathers themselves and their countrey have evidently received and enjoyed many years by the labors of the true Ministers of this Church equall or like to which they cannot with any probability nor by any experience yet had expect from the sorry simplicity and extravagant ignorance of those Antiministeriall adversaries who have as little ability as authority to carry on the great and holy work of saving soules either by dispelling ignorance errours or prejudices out of mens mindes or by setling mens judgements in truth or satisfying mens consciences in doubts or by reforming mens manners in a way of due reproof and discreet counsell or by vindicating the reformed Religion against learned cunning and powerfull opposers or by preserving any decency order and honor in the outward form and profession of Christian Religion which will soon deform to all contrary effects if other Ministry or Ministers be applyed than such as Christ hath instituted and the Church alwayes ordained and sent in Christs Name No man then can desire or design the change of this Ministry as to the authority order rule and succession who doth not also aime at the change of the whole Ministration and work Indeed those rude and unchristian novelties which some men seeme to agitate carry the aspect not onely of Papists and other collaterall adversaries against us as reformed but of Jews and Turks and Heathens such as would most diametrally oppose the name of any Christian Church or which is as bad or worse they seeme to prepare the way for some great Antichrists 2 Thes 2.10 11. whose coming must be by strong pretensions and presumptions of some new wayes of Ministry Sanctity and Piety in which are hidden the strongest delusions most probable to overthrow the true Ministry and Churches of Christ while they shall speciously cry up such new wayes of Ministry and spirit and gifts and Churches which neither we nor our forefathers nor primitive Christians nor the Church Catholick ever knew or were acquainted with either by
Idolaters commonly adored I well know that there needs not greater incitations to constancy in vertue or patience in afflictions especially if for no evill doing than those which innocency suggests to good consciences by which the grace of God hath no doubt enabled many of you to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great agonies and victories of faith which you have as Job sustained in and obtained over the world by your meeknesse and to such as observe it admired patience Enduring at once even from those of whom you had deserved either as Brethren or Fathers better things so great contradictions and so many diminutions as not onely to have been despised yea and by some contumeliously used in your persons venerable for age learning piety and gravity but also to be quite dejected from that height and utterly ejected from the enjoyment of those ancient places to which both high honours and ample revenews were anciently annexed wherewith your selves were justly invested and which your predecessors peaceably injoyed many hundreds of years past in this Church and Nation Herein you have excelled most of the ancient Bishops who although great and commendable sufferers as Martyrs or Confessors yet seldome from those who were of the same faith and orrhodox profession Gregory Naz. indeed was stoned and reviled when he came to Constantinople and rejoyced to be so entertained because they were of the Arian faction enemies of Christs glory and godhead which is the Churches greatest glory and comfort Naz. orat Lat. In like sort divers godly and Orthodox Bishops were molested banished imprisoned and destroyed by prevalent Hereticks and Schismaticks who yet ever set up Bishops of their own leaven and faction For however men dared much against severall truths and fundamentall doctrines of Christianity yet never till of later times did they rise to the boldnesse of denying and destroying the evident Catholick custome of the Churches government by Bishops as chief among the Presbyters how ever single Tenets might be dark and disputable yet this was so clear by universall practise and consent that none ever gainsayed it that were of any repute for learning or piety among the ancients Your sufferings are the more strange and remarkable in this that they are from those who solemnly protested to maintain the Protestant reformed Religion as it was established in the Church of England in the extern order and policy of which you then were and had at all times been chief pillars and ornaments In this so strange and sudden alteration men soberly learned and peaceably pious and uncovetously Christian doe still with all respect and reverence to you and your Order consider not onely that great and undenyable justification which you have from the Lawes wisdome and piety of this Church and State ever since they were Christians as also from the Catholick and undoubted practise of all ancient Churches blest every where with the excellent lives learned labours and glorious sufferings of many your famous predecessors to whose care and fidelity the Church owes for the most part under God as the lawfull succession of Ministers so the preservation of the Scriptures of good learning and of all holy administrations But also they lay to heart that great humility moderation meeknesse candor and charity most worthy of you and most observable in you By which you have been as sheep before the Shearers not opening your mouths yea you were in order to publique peace content so far to gratifie your enemies and displease your friends as in many things to have been lessened in those rights and preheminences you had according to the Laws and ancient customes of this Church and State hereby hoping to have drawn others from their exorbitancies to such a peaceable temperament as might have been happy for us all Nor is it unobserved by wise men how great a justification the providence of God hath soon given even to your order and office which some Ministers were so impatient not to root out not onely by the preservation of it and by it a constant Ministry and holy order in his Church every where for 1600 years but also by that notable confutation and speedy defeat given to the vast hopes and violent projects of those for other mens counsels and results upon a secular account I neither examine nor censure Ministers who being of your own tribe were your sharpest rivals in a Presbyterian excesse who have now as little cause to rejoice in the so much endeavoured extirpation not of any Tyrannique and Papall but of all Presidentiall or Paternall Episcopacy that they have great cause to repent and be ashamed of those immoderate counsels and precipitant actions which knew not how to distinguish between the failings of persons and the benefit of order between the rectitude of a Canon or rule and the crookednesse of depraved manners which are incident to all sorts and degrees of men whatsoever and to Presbyters no lesse than to Bishops So that in such severities which ruined at a dear and dangerous rate what they might have repaired safely and easily they shewed themselves neither good Church-men nor wise States-men neither very pious nor greatly politick For by snuffing Episcopacy too close they have almost extinguished Presbytery and occasioned this ruine threatning the order honour maintenance and succession of the whole function and calling of the Evangelicall Ministry Their zeal not to leave an hoof in Egypt as some violent spirits pretended is probable to bring us back again to Egypt or so lose us in the wildernesse of Sin as few heads in after ages shall enter into Canaan No wonder if the branches wither when the root is wasted It is comely in your piety and gravity that you have not rejoiced in these so sudden defeats and speedy frustrations of their so bitter and implacable adversaries whose tongues it seems dividing their building ceased and soon decayed But rather you pitie these confusions incident to poor mortals who so oft bruise themselves very sorely by the fall and ruines which they maliciously or unadvisedly bring upon others as those violenter Presbyters have done even upon Presbytery it self who in its due place and decent subordination is also an ancient honorable and Catholick order of the Church of Christ by their hasty demolishing of all moderate Episcopacy where one Minister is preferred before another agreeable to the eminency of his gifts and graces the priority of his age the rules of all right reason and order which ownes any government in any society of men The gobdly height and orderly strength of which Prelacy was not onely as the root for right derivation and succession but also as the shelter stay and protection besides a great beauty and ornament to the whole Ministry of this and all Churches yea and to the reformed Religion here as established as not with lesse piety so without boasting with as much if not not more prudence and moderation as to the externe policy of it as in any
Matth. 20.22 but of bloud Are we ashamed of Christs wounds and thorns and reeds or of Saint Pauls chains or Saint Peters prison Euseb l. 4. c. 15. or Ignatius his beasts or Polycarps torments from whose body in the flames a sweet odour dispersed to the spectators Doe we abhor to live as Cyprian did first banished then martyred Or as great Athanasius sixe years in a well without the light of the Sun forsaken of friends and every where hunted by enemies Or as Chrysostome Ruffin l. 1. Eccles hist c. 14. whose eloquent and learned courage exempted him not from much trouble and banishment Martyres ad Coeli januam poenarum gradibus ascendentes de equule is catastis scalas sibi fecerunt Salv. l. 3. Gub. where he dyed You will want comforts if you want trials and afflictions Saint John had his glorious revelation in his exile Those will be but probations and increases of your graces and gifts too which may be rusty with much ease and warped by the various turnings wherewith many Ministers think to shift off persecution and to grinde with every winde * Theodorus juvenis tristior ab equuleo depositus inter cruciatus cantabat Ruffin hist l. 1. c. 30. If you be indeed conscious to your selves of any fraud and falsity of any sinister and unsincere way by which your predecessours and you after them have either attained or maintained your Ministry and function in this Church if you know any thing unreasonable unscripturall uncomely immorall irreligious or superstitious in the way or work in the means manner or end of your Ministry if you are guilty of any thing different from or contrary to the rule and way of Christ his Churches good his Fathers glory dangerous to your own or others mens soules In Gods name repent of your sin betimes recant your learned folly renounce your ancient standing Doe this as most worthy of you heartily ingenuously publiquely that by the foyle of your shame the lustre of Gods glory may be more set off Gratifie at length not now your enemies but your friends because your Monitors and reformers the Papists Socinians Separatists Brownistâ— Anabaptists c. with what they have so long and so earnestly desired to such an impatience as you see now threatens to cudgell you to a recantation of your Ministry if you will not doe it by fair meanes and plausible allurements O how joyfull and welcome news will it be at home and abroad to hear that you as Ministers of the Church of England have not onely helped to put down Bishops and abolish Episcopacy but you have to perfect your repentance and to cumulate the courtesie abjured your Office renounced your standing abdicated your calling prostrated your Ministry at the feet of any that list to kick at it or tread upon it Calcaâ—e me saelem insipidum Euseb and upon you too as Ecebelians as unsavory salt that is good for nothing unlesse it be new boyled in an Independent Gauldron over a Socinian Furnace with a popular fire O hasten to remove your selves from that rock of ages the Catholick ordination and succession on which the Church and Ministry hath so long stood in all places as a City on a hill both in peace and persecutions and levell your selves to those smoother quick-sands which would fain levell you to themselves You will never be able to suffer what threatens you as Ministers of the old standing and way with chearfulnesse and comfort where your constancy is but pertinacy as it is unlesse you have solid grounds sound mindes and sincere hearts if you have any scruples or thornes in your feet your motions must needs be painfull tedious and uncomely When you are converted help to redeem us the remnant of your poore seduced brethren from our errors and mistakes from our mists of ignorance our chaines of darknesse from our Catholick customes from our Ecclesiasticall Canons from our historicall testimonies from that holy succession that Apostolicall practise that Scripture foundation that divine institution by all which we fancy our selves both solidly built and strongly supported And this we have done in the simplicity of our souls both we and our Forefathers for many generations not onely since the last reformed century but for a thousand and half a thousand yeares before even ever since the Christian Religion hath beene planted propagated and continued by such consecrated Bishops and such ordained Ministers in all the world If you have found nothing of God goe along with your Ministry either in your own breasts or your peoples hearts or your Predecessors labours if you are justly unsatisfied in that Ordination and succession by which not only the Ministeriall authority but all Christian priviledges and rites have been derived to you in this Church if you never found it confirmed to you by Gods blessing on your owne or others Ministry in your way if you doe indeed finde a brighter light a warmer heat and a sweeter influence from those new Parelii which of late have appeared in our sky Parelii are the seeming or mock-sunnes which sometime appear with the true Sun as there did two here in England an 1640. as rivals in brightnesse to our old Sun in number exceeding it yea now threatning to eclipse it and utterly expell it out of its ancient orb and sphear if you really judge that you have cause to * Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. blaspheme or to speak evill of those seemingly holy and reputedly excellent Bishops and Ministers of this Church as if they had hitherto to been lyars for God deceivers for Christ done evill that good might come thereby if you judge that you have cause to reproach traduce and despise all those Christians whose profession full of order humilitie and holinesse hath been the crown and glory of this Church and the Ministrie of it as if they had beene silly soules whom Ministers smooth tongues had onely deceived If you can or dare to reprobate all those both godly Pastors and people to annull their Ministry to overthrow their Faith to wash off their baptism to cast out their Sacraments to despise their Sermons to laugh at their prayers to cancell their writings to detest their examples to vilifie their graces as fancifull hypocriticall spurious supposititious superstitious imaginary unauthoritative antichristian If you finde in your consciences good grounds for this boldnesse of censure and consequently for a separation profanation and abnegation of your former way both as Ministers and as Christians for renounce one and you must needs begin both If you had no true Ministers then you were no true Christians and if no true Christians you could be no true Ministers if so follow by all meanes with speed your later and diviner dictates please your selves in your happy inconstancy hasten to disabuse the people of this Nation whom so many holy seducers the Bishops and Ministers of old have abused O undeceive the miserable
and onely nominall Christians of this age before they perish in their errors and confidences of having true Ministers and true Sacraments true Christ true Faith true Repentance c. O deplore with bitter lamentation the many poore creatures both Shepheards and Sheep who are gone down to the pit death gnaweth upon them while they dyed in so zealous and dangerous errours in so fond a Faith in so vain hopes as mistooke the gates of hell for heaven Antichrist for Christ among us you may well blesse your selves in so glorious a change and boast of your gracious Apostasie Hasten to beget some new Church body which may give you a new call and standing which may rebaptize you reordain you and ere long invest you in such an office power and Ministry as they and you shall think more valid more authentick more Christian more comfortable which hath surer footing and better standing both in the favour of the times and of God himself But if Scripture and Reason and consent of all holy learned men in this and other Churches is Catholick custome particular experiences and holy successes if divine testimony clouds of witnesses of blessed Ministers and blessed people of blessed Sermons and blessed Sacraments of blessed lives and blessed deaths of blessed Converts and blessed perseverants in grace if these be as mighty bars crosse your consciences which stop you either from a weak retrogradation to old Popery or a wicked precipitancy to new vulgarity if neither your judgement nor your conscience can bear such a rude revolt without great violatings of the one and woundings of the other if you dare not in a fit of popularity so injure the dead that are at rest in the Lord so discourage the living and thriving Christians so overthrow the Faith of many so blaspheme the God the Saviour and the Spirit of those holy men and women living and dead who have been called and converted and sanctified and confirmed and saved by that Word of Power and those holy Ministrations which your Fathers and your Brethren and your selves the Ministers of this Church have duly preached and administred in that office standing and authority wherewith they were and you now are duly invested in this Church I beseech you then be so valiant as to dare to be and still to own your selves as true Ministers of Christ in this Church ordained by him and for him still seeking the things of Christ in the good old way of the ordained Ministry while others seeke their owne in their new models and fashions Doe not study to disguise your selves no not outwardly as if you were afraid your coat should discover your calling or as if you pretended to have renounced it with your changed habit you may preserve white souls under black clothes as others may black soules under spendid colours your sable colour although very becoming the gravity of your calling in the best times yet was never more decent than now when besides that you are Ministers you have cause to be mourners Adde not to the other confusion of times this of your garments nor gratifie them so far as a shoe-latchet in your clothes whose aim is to levell and confound your calling with the meanest of the people Although I placed heretofore no Religion in clothes and colours yet now I almost think it piety to persevere in such a fashion whose change would argue inconstancy and so farre be irreligious as it is acceptable to the erroneous confirms them in their errours and casts some shame upon the truth both of our Ministry and our Church In such a case a few graines of frankincense are not to be offered to any Idol It was in ancient times thought an heavy punishment for a Presbyter to be deposed from his degree and office so as to be treated but as a Layman O do not seek to desecrate depose or disguise your selves hang not out the flags of your motly Coats or pybald colours as if you had taken from or rendered up your orders to high shoes and quitted that distinction you anciently have from the Vulgar Since you did not ordain your selves but were consecrated by the Word and authority of Christ through the hands of those who had received power to send you in Christs Name into Christs harvest why should you study or affect those mean palliations and miserable confusions which are uncomely for men of holy gravity learned constancy and religious honour Other men have dared much more in worse adventures and more unwarrantable undertakings You cannot adventure your many talents of learning and ingenuous parts your studies labours liberties and lifes in a safer way or on a better account than in that ship where Christ is imbarqued and so many pretious souls with him you need no other policy entred to insure you than this that you deal for Christ as his Factours for soules and Agents for that heavenly commerce between God and sinners Therefore bold fast your profession so as neither to be ashamed of nor a shame to your holy calling and Ministry whose honor depends not on factious fancy or vulgar novelty but on divine Institution and Catholick succession Let the soules of men and the purity of Religion be then dearest to us when they are growne cheapest to others Let our lives be strictest when liberty is made a cloak to licentiousnesse There will never need more true Ministers than when every man shall be tolerated to be a Minister that so true ones may be suppressed and none but false incouraged That the tyes of Duty and Conscience may lie upon none either as Ministers or hearers as Pastor or flock to attend any holy publique worship and service of God which is the high way to Atheism superstition confusion any thing but the true Christian and reformed Religion Abate not your labours though men grudge withdraw and deny your wages What can bee more glorious than to see you contentedly poore for Christs sake 2 Cor. 6.10 and still continuing to make many rich while you are exhausted and have nothing imparting things spirituall though you receive little or nothing of things temporall this is after the pattern in the mount after the example of divine munificence where goodnesse is of free grace and not of the reward or merit Make any honest shift to live but use no base shifts to leave your calling Better your tongues cleave to the roofe of your mouthes than you should renounce your Ordination and Ministry or cease to preach in that Name while you have power liberty and opportunity Nothing will become us Ministers better than thread-bare coats if we can but keep good consciences Nothing will be sweeter than dry morsels and sowre hearbs Pâ—ov 15.7 and a cup of cold water the Prophets portion if we have but inward peace and the love of Christ therewith Photius Biblioth in Chrysost It was articled against Saint Chrysostome when he was Bishop of Constantinople by some of his envious
or dubious in uncertainties or intangled with subtilties as Deer in acorn time they forget their food grow lean and fall into divers snares and temptations into many lusts and passions yea into the grave and pit of destruction whence there is no redemption Many as leaves from trees in Autumn every day drop away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. and dye in their mazes and labyrinths of Religion by wearying themselves in which they advance no more than birds in a cage and blinde horses in a mill whereas a true Christian should every day grieve to see himself nothing advanced in true holynesse or solid knowledge with grand steps he should be dayly going onward and upward with ample progresses and mighty increases of sound knowledge indisputable verities unquestionable practises of ly duties and heavenly conversation these are the steps by which holy men and women have ascended to heaven and conquered the difficulties of salvation That thus al the world might blesse themselves to see the happy improvements of true Christians beyond other men and the inestimable blessing of true and excellent Ministers paines among the filliest and worst of men in the dissolutest and worst of times O let not us then of the Ministry stand still and look on our own and the Churches miseries as the Lepers or mothers did in sieges till their children and themselves grew black with famine You that pretend to stand before the Lord of the whole world and the King of his Church you that bear the name of the most compassionate Redeemer who shed his bloud for his Church and laid down his life for his sheep Doe you never hear in the sounding of your own bowels the tears sighes and fears of infinite good Christians nor the voice of this English Sion lamenting and expecting pity at least from Ministers Is it worth thus much misery to root up Episcopacy to set up Presbytery and to undermine both with Independency All which might be fairly composed into a threefold cord of holy agreement such as was in primitive times between Bishops Presbyters and people whose passions have now ravelled out peace by sad divisions and weakned Religion by uncharitable contentions Though Parliaments and Assemblies and Armies and people should be miserable comforters passing by without regard and remorse yea though some be stripping the wounded and robbing this desolated Church yet doe not you forsake her now she is smitten of God Lamen 1.12 and despised of men Is it nothing to you O you that are more politicians than Preachers that passe by Stand and see if there be any sorrowes like the sorrowes of this reformed Church of England wherewith the Lord hath afflicted her in the day of his fierce anger It concernes no men more than Ministers to succour her which hath received these wounds most-what in the house and by the hands of her friends O give the Lord no rest untill he hath returned to this Church in mercy if you can by counsels and prayers reform nothing in the publique yet let nothing be unreformed in your private if you must be laid aside as to the peculiar office of Ministers yet you may mourn and pray the more in secret That the Lord would breath upon us with a Spirit of Truth and Peace of love and holy union of order and humility whereby none having any pride or ambition to govern every one may be humbly disposed to be governed For the great crisis of all Ministers distempers is in this not what Truths we shall beleive what doctrine we shall preach what holynesse we shall act but who shall govern whether Bishops or Presbyters or people yea the Keyes of some mens pretended power hangs so at the peoples girdle that it is too neer the apron-strings even of mechanicks and silly women When a right temper of Christian humility and love shall be restored to every part then will the spirits of Religion be recovered and aptly diffused into every member of this Church which blessed temperament as Christian Churches enjoyed in their primitive and florid strength nor is it lesse necessary now in their more aged and so decayed constitution O let not after ages say the Ministers of England were more butchers then Surgeons That they were Physitians of no value neither curing themselves nor others If any of us have not by malice so much as mistake given stronger physick and more graines of violent drugs than the constitution of this or any well reformed Church can well bear let us not be lesse forward to apply such cordials lenitives antidotes and restoratives of love moderation concession and equanimous wisedome as may recollect the dissipated and re-inforce the wasted spirits which yet remain in this reformed Church and the Ministry of it On which the enemies round about doe already look with the greedy eyes of ravens and vultures expecting when its languishing spirits shall be quite exhausted and its fainting eyes quite closed that so they may draw away the pillow and remaining supports of civill protection from under its head and violently force it to give up the ghost that the reformed Religion and Ministry of this Church may be at length quite cast out and buried with the buriall of an Asse that neither the place of reformed Bishops nor reformed Presbyters nor reformed people may know them any more in these British Islands In the last place therefore 13. Humble addresse to those in power in the behalf of Ministers I humbly crave leave to remind those that act in highest places and power who are thought no slight or shallow Statesmen That if neither piety to God nor conscience of their duty while they undertake to govern nor charity to mens soules both in present and after ages nor zeal for the reformed Religion move them as Christians nor yet justice and common equity to the encouragement and preservation of so many learned and godly men the lawfull Ministers of this Church in their legall rights and liberties nor yet common pity and charity to relieve so many pious men and their families If I say none of these should sway them as men or Christians the least of which should and I hope greatly will Yet worldy policy and right reason of State seems to advise the preservation and establishment of the so much shaken reformed Religion here in England which hath still deep root and impressions in the mindes and affections of the most and best people in this Nation Nor can this be done by more idoneous means than by giving publique favour incouragement and establishment to the true and ancient Ministry as to its main support and to godly Ministers as its head-most Professors If it be not absolutely necessary yet sure it is very convenient in order to the quiet and satisfaction of mens mindes who generally think themselves most concerned in matters of Religion either to confirm and restore to its pristine honour order and stability the ancient Ministry of the Church
of England which I have proved to be the onely true succession of divine authority or else wholly to remove it and to set Religion upon some other basis For neither the reformed Religion nor its Ministry can either long or safely or comfortably stand in so tottering and mouldering a posture like the wals of some great old fabrick or ruinous Cathedrall swelling out and threatning to fall It were better to take it down than to hazard its dangerous breakings and precipitious tumblings Scratches in Religion doe soon fester and easily turn to Gangrenes which must either be speedily healed or discreetly cut off It were high proesumption for one to advise who professeth his ignorance in State Policies yet common prudence shewes this to be the high way and most compendious passe to publique peace Namely 1. The setling of the reformed Religion in this Church of England and its publique Ministry in comely government competent maintenance and holy succession 2. The confirming and if need be explaining or enlarging the Articles of the Church of England in the main fundamentals of Religion as Christian and reformed both in things to be believed and practised 3. The restoring of that holy power and ancient exercise of Discipline to the Church both in privater Congregations and in publique associations which may both carry on true knowledge piety and charity in Ministers and people Also recover the sacred Ordinances of Christ and publique duties of Religion to their primitive purity and dignity which have been infinitely abased by Laymens policies Ministers negligences and vulgar insolencies These would keep a fair course and form of Christian peace and holinesse in the publique a midst lesser differences and no lesse satisfie than oblige every sober minded Christian whose good examples have great influence on the generality of people But if the vulgar rudenesse deformity and inconsistency be once taught by being tolerated to slight and scorn their Ministers and in them all holy things and true Religion Either beleiving as they are prone to doe that their Ministers are not invested by any due and divine authority in that Office and Ministry any more than themselves are nor are assisted by any speciall grace and blessing from God if they suspect that civill Powers doe set Divines at nought and regard them no more than as so many pretenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Celeusio judici None can make conscience of humane laws who disregards divine falsaries and intruders How willingly will the mindes of common people whom nothing but Conscience or the Sword keepes in aw and order embrace any thing that makes towards laxation of duty to God and observance to men No water is more easily diffused or more naturally strives by its fluid nature to overbear what ever bounds pen it up or restrain it from wasting it self Nor are such tempers slack where occasion tempts them to revenge by their riots all former restraints cast upon them by any men that sought to set limits either of power or piety to their lusts and passions To avoid which rude and irreligious extravagancies of common people 14. Christian Ministers of all merit most publique protection and favour all * wise Governours have still countenanced the publique exercises of that Religion which they owned and established as best * Rex sacrificiis Templis omni cultus Deorum moribus legibus praeerat Pomp. Laet. de mag Rom. Apud Aegyptios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stâ—b in Reg. So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding all civill reputation favour and authority to the use of it and chiefly to those who were its prime professors and Ministers who were ever * Caesar â—el Gal. l. 6. Magno apud eos sunt honore Druides Nam fere de omnibus controversiis publicis privatisque constituunt Plaut Rudent Quis homo est tanta confidentia Qui sacerdotem audeat violare At magno cum malo suo fecit herclè Liv. dec 1. l. 2. Sacrificus Rex sacrorum dicebatur Constantine the Great alwayes received the Orthodox and godly Bishops and Presbyters with all respect and veneration Euseb in vita Const Ministry of the Gospell was called Dei ficus ordo Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 1. Reverenda ipsis Angeliâ—â—s spiritibus Ministeriâ— Ber. Columna Ecclesiae Id. Honor sacerdotii firmamentum imperii Tacit. de Judaeis hist 4. unviolable in their publique officiatings generally esteemed as sacred both for the protection they had from men and the institution from divine power and wisdome Which policy was not more wisely carryed in all false and feigned religions than justly and most conscientiously to be observed as it ever hath been by all worthy and noble minded Christians either Princes or States in that which we hold to be and professe as the onely true Christian and reformed Religion whose Oracles Doctrines institutes offices authority and ministery have their originall not from man but from the onely wise and true God who first sent his Prophets and servants after that his Son the Lord Jesus Christ to be not onely a fulfiller and establesher but also a Preacher of righteousnesse to mankinde whose preaching Prophetick or Ministeriall office as to extern and visible administrations the holy order and due succession of Ministers doe supply and in the same power succeed by his speciall mission and appointment in the Church Whose most sacred Mysteries for infinite wisdome for inestimable mercy for unparalleld love for holy precepts for divine examples for precious promises for ancient and undoubted Prophesies for exact fulfillings for apt institutions for sutable Ministry for beautifull order for blessed comfort for sweet peace and mutuall charity which are or ought to be among the true professors of it infinitely exceeds all the wisdome designes desires and thoughts of all those that ever pretended to any Philosophy Religion vertue sanctity or felicity All which come far short as of the inward comfort of mens consciences so of that outward beauty peace and order which doe most blesse humane societies which bonds of publick tranquillity all true and unpragmatick Ministers of the Gospell of peace doe most effectually lay in Christs Name upon men In which regard of all ranks of men and orders they deserve best of mankinde where ever they live while they keep within those Evangelicall bounds that holy and humble temper which becones them and which is proper to the Spirit of the Gospell Constantine the Great writes Euseb Eccl. hist l. 10. c. 5. The greatest safety or danger to any State comes by Religion if the reverence of it be weakned and honour abated dangers attend if by Lawes and authority it be setled and preserved great blessings follow c. So that no men seem more to fight against their own peace than those that suffer the ancient Ministry and true Ministers of Christ to be destroyed or disregarded
in any Christian Nation which will be interpreted a fighting against God and an opposing Christ Jesus who as he is the onely true rock on which the Church is to be built as to internall comfort and eternall happinesse so he hath regulated it as to externall order beauty and harmony and this not by every unskilfull hand that hath a minde to be mudling but by such as he hath appointed to be tryed approved and rightly ordained to the work of edifying the Church in truth and love Vicisti Galilae vicisti Julian dying cries 1 Pet. 2.6.8 This Galilean must overcome Christ will no doubt prove as a stumbling stone so a rock of ruine and offence to all those that dash against him in this Ordinance of his holy Ministry which though it seem small and contemptible to those that think themselves Grandees in power and policy yet as it was not cut out by humane hands so it will be a very burdensome stone to all that think to lift it out of the way and lay it aside from being an holy function and divine institution 15. The Ministers of Christ not safely to be injured I think therefore under favor that it will be not the least point of wisdome and policy in those who by exercising magistratick power stand most accountable to God and man for the support of the Ministry to harken to and follow that grave counsell * Act. 5.35 Greg. Naz. tels us that Saint Basil the Great was in so great reverence in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They could not be friends with God who were at enmity with Basil orat 16. Take heed what you doe to these men who are the rrue Ministers of Jesus Christ the messengers of the most high God who preach to you the way of salvation For if their function mission and Ministry be from Christ which I have proved and those can hardly doubt who are so much inlightned by Scripture as some are who may yet be blinded by secular interests it shall prevail though it be in the way of being persecuted Humane malice may a while oppose but it shall not quite blow out quench or smother those burning and shining lights of the Church Which it would doe with no lesse detriment to the Church and State than if it should extinguish the flame light and lustre of the Sun in the Firmament * Vide Jer. 33.20 which Prophesie is clear for a constant and immutable Ministry in the Church of Christ Nor are those ordinances of heaven and that Covenant God hath made in Nature more necessary or lesse durable than are these of holy Ministrations and Evangelicall Ministry which God hath appointed for Christ in the Church It is but little and with far lesse comfort that we see of God in the creature than what we see of him in Christ nor are the beams of the Sun so glorious or necessary Mal. 4. Rom. 10.18 as these of the Sun of righteousnesse which are diffused by his Ministers which are as his wings by which he hath moved into all parts of the earth and his voice hath been heard to the ends of the world And truly the most judicious Christians who are able to discern the day of Gods visitation Gildas de excid Brit. de plores the sacrilegious injuries and neglect of holy men and holy duties before those miseries doe looke upon this shaking and battery made by some men against the publique office and authority of the Ministry of this reformed Church of England to be nothing else but the effects of those counsels and plots which are always contriving by the powers of darknesse and the gates of hell against God and Christ against the Orthodox Faith and purest Churches And however they shall never prevail to destroy the true Christian reformed Religion in all places yet they may occasion its ebbing and receding from a negligent wanton and ungratefull people who love Apostasies Isai 1.5 and increase back-slidings as many in England seeme to doe It may provoke the Lord to transplant the Gospell to some other Nation which shall bring forth better fruits and leave our houses desolate who brought forth such sowre grapes as these are wherewith after so many hundred years Decr. 32.6 some men now seek to requite the Lord and his faithfull Ministers in this Church what can indeed be expected but some fatall Apostasie either to grosse superstition or Atheistical liberty or heathenish barbarity which is nigh at hand and even at the dore when once the divine honour and succession of the Evangelicall Ministry is outed and overthrowne for what else can follow when people shall either have no true Ministers or be taught to beleive that they need not any and have no more cause to regard them that are such by profession than so many Mountebanks whom no man is bound in reason honour conscience or civility to hear obey maintain or reverence as having no higher mandate mission or authority than from their own mindes or peoples humors To prevent which direfull sin shame and mischief to give some stay to the feares and life to the hopes of thousands besides and better then my selfe I have taken this boldnesse upon me by Gods direction and assistance as I trust though unknowne and not much considerable to the many excellent Christians 16. The preservation of the honour of the Ministry most worthy of all excellent Christians which are yet in this Church and least of all to those in power whom the matter most concerns with all due respects all Christian charity and humility to present to the publique view of all those whom this subject of the Ministry and reformed Religion doth concern these most sad and serious thoughts of my heart which are not bufied about Prophetick obscurities or Apocalyptick uncertainties which may please melancholy fancies and abuse curious readers but about a matter most clear from Scripture most necessary to the being of any true Church in this world to the comfort of every true Christian to the succession of Religion in after ages None of which can be kept in any way of Gods revealed will and ordinary providence but onely by a right and authoritative Ministry which carries a relation and bond of conscience with it between Minister and people which cannot be had unlesse we still keep to the pattern which Christ hath set us and the Church of Christ in all ages followed without any falsity though not wholly without some infirmity Nor is there any thing wherein men of the highest power and excellency can shew themselves more worthy of the name of Christians than in their endeavouring effectually to restore and establish the due authority and succession of the Ministry by being patrons incouragers and protectors of all able and peaceable Ministers and their calling Whose honour is Gods and will redound to theirs whom God shall so far blesse as to make them instruments of so
men I must needs offend as to their distemper I did designe it I ever shall offend them if I will defend this Truth It is my duty and charity by displeasing them to doe them good Apoplectick diseases are incurable till sense be restored some men are benummed and past feeling I cannot live or dye in peace if I should hold my peace when I ought to rebuke and with all authority Ephes 4.19 because with Truth and good conscience in the name of Christ and of all my brethren the intolerable vanity ignorance pride arrogancy and cruelty of those who have set up themselves above and against all those that are the ordained reformed and faithfull Ministers of this or any other Christian Church In whom they list to finde nothing but faults and insufficiencies while they boast of their own rare accomplishments which are no where to be found but in their proud swelling words by which they lie in wait to deceive the simple and unstable soules I could no longer bear their insolent Pamphlets 2 Pet. 2.18 their intolerable practises their uncharitable projects against the glory of Christ and the happinesse of this reformed Church and Nation It grieved me to see so may Shipwrackt soules so many tossed to and fro who are floating to the Romish coast so many overthrown faiths so many willing and affected Atheists so many cavilling Sophisters so many wasted comforts so many scurrilous and ridiculous Saints so many withered graces so many seared consciences so many sacrilegious Christians so many causelesse triumphings of mean persons over learned grave and godly Ministers I was troubled to behold so many fears yet so much silence so many sighes and sorrows yet so much dejection and oppression of spirits such over-awings in those men whom it becomes in a spirituall warfare to encounter with beasts and unreasonable men as being sure to overcome at last Therefore among others I desire this apology may be a monument of my perfect abhorrency and publique protestation against all evil counsels and violent designes used against this reformed Church its Religion and Ministry when posterity shall see the sad effects of some mens agitations I expect no acceptance from any men further than I may doe them good Such as refuse to be healed by this application probably their smart will provoke them to petulant replyes which as I cannot expect from any sober and serious Christian so to the wantonnesse of others who are wofull wasters of paper and inke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Crito I shall never have leisure to attend I have better imployment whereto I humbly devote the short remnant of my pretious moment even to the service of Christ of this Church and of all those excellent Christians in it to whose favour this sudden Apologetick defence is humbly dedicated in the behalf of the Ministry of this Church of England by their humblest servant in the Lord I. G. FINIS A Table of the chief heads handled in this Defense of the Ministery of the Church of ENGLAND THE Addresse pag. 1. The Cause undertaken p. 2 and recommended to excellent Christians p. 3 The honor of suffering in a good cause p. 4 Humble monition to those in power p. 6 Of ingenuous Parrhesie p. 7 Of Apologetick writings p. 8 The Authors integroty and sympathy p. 9 Of Ministers Lapse p. 10 Of their former Conformity p. 11 An account of Mr. Chibalds two books touching Lay Elders p. 13 Weak conjectures at the causes of Ministers Lapse p. 14 Of true Honor. p. 17 The main cause of Ministers lapse or diminution p. 20 Of Ministers as Politicians Pragmaticks Polemicks p. 24 What carriage best becomes Ministers in civill dissensions p. 25 Of Ministers indiscretions and inconstancies p. 28 The way of Ministers recovery p. 29 Vulgar insolencie against Ministers p. 30 Antiministeriall malice and practises p. 34 Ambitious and Atheisticall policies against them p. 35 The joy and triumph of the enemies of the reformed Religion p. 39 The Ministers of the Church of England neither Vsurpers nor Impostors p. 40 The sympathy of good Christians with their afflicted Ministers p. 42 Their plea for them against Novel and unordained Intruders p. 44 The right succession and authority of Ministers a matter of high concernment to true Christians p. 48 Who are the greatest enemies against the Ministry of this Church p. 49 Matters of Religion most considerable to Statesm n. p. 50 The just cause godly Ministers have to fear aâ—d complain p. 52 Ministers case unheard not to be condemned p. 55 The character of a good Minister such as is here pleaded for p. 58 Ministers excellencies are some mens greatest offence p. 61 Ministers infirmities viciate but not vacate their Authority p. 62 I. The first Objection or Quarrell of the Antiministeriall faction against the Ministers of England as being in no true or right Church way p. 65 Answ Vindicating the Church of England p. 66 1. As to Religion internall Ibid. It s power on the heart p. 67 Iâ—s ground and rule as to holinesse p. 68 Of fanatick fancies in Religion p. 69 The Souls true search after God and discoveries of him p. 71 Of the Souls Immortality p 73 Mans improvement to the divine image p. 74 True Religion as internall estates in Christ and in the true Church p. 76 II. Of true Religion as externall or professionall in Church society p. 77 Of the Church as visible and Catholick p. 78 Of a Nationall Church p. 80 The order and charity which befits Christians in all sociall relations p. 82 Papall and popular extreams touching the Church p. 84 The Romane arrogating too much p. 85 Of Infallibility in the Churches Ministry p. 88 Of Churches reduced only to single Congregations or Independent bodies 91 The primitive way of Churches and Christian communion p. 92 The National communion or polity of the Church of Eng. justified p. 95 The mincing or crumbling of the Churches pernicious p. 96 Of Religion as established and protected by Civill power p. 99 Of the subject matter or members of a Church p. 101 Of Parochiall congregations p. 102 Of Communicants p. 103 Of Ministers duty to Communicants p. 104 Ministers in each Parish not absolute Judges but Monitors and Directors Ibid. Good Discipline in the Church most desirable Ibid. Of Jurisdiction and Judicatories Ecclesiasticall p. 105 Of the common peoples power in admitting Communicants p. 106 Of a Church Covenant its Novelty Infirmity Superfluity p. 110 The essentials and prudentials of a true Church in England p. 112 Of being above all Ordinances Ministry and Church society p. 113 Peoples incapacity of gubernative power Civill or Ecclesiasticall p. 115 Of Magistrates and Ministers p. 117 Of the Plebs or peoples judgment in matters of doctrine or scandall p. 119 Tell it to the Church in whom is power of Church discipline and censures p. 121 Of Synods and Councels p. 126 Of prudentiall Liberty and latitudes in Church polity p. 127
The rash and injurious defaming of the Church of England riseth from want of judgement humility or charity p. 129 A pathetick deploring the losse and want of charity among Christians p. 131 II. Grand Objâ—ction against the Ministry as no peculiar Office or distinct Calling p. 143 Answ The peculiar Calling of the Ministry asserted 1. By Catholick testimony both as to the judgement and practise of all Churches p. 144 The validity of that testimony p. 146 2. The peculiar Calling or Office of the Ministry confirmed by Scripture p. 152 1. Christs Ministry in his Person p. 153 2. Christs instituting an holy succession to that power and Office p. 154 3. The Apostles care for an holy succession by due ordination p. 155 4. Peculiar fitnesse duties and characters of Ministers p. 157 5. Peculiar solemnity or manner of ordaining or authorising Ministers p. 158 6. Ministers and Peoples bounds set down in Scripture p. 160 3. The peculiar Office of the Ministry confirmed by principles of right reason and order p. 162 4. By the proportions of divine wisdome in the Church of the Jewes p. 164 5. By the light of Nature and Religion of all Nations p. 165 6. The Office of the Ministry necessary for the Church in all ages as much as at the first p. 166 7. The greatnesse of the work requires choyce and peculiar workmen p. 169 What opinion the Ancients had of the Office of a Bishop or Minister p. 172 8. The work now as hard as ever requires the best abilities of the whole man p. 175 9. Vse of private gifts will not suffice to the work of the Ministry p. 179 10 Ministers as necessary in the Church as Magistrates in Cities or Commanders in Armies p. 180 Christian liberty expels not order p. 181 11. Peculiar Office of Ministry necessary for the common good of mankinde p. 183 12. Necessary to prevent Errors and Apostasies in the best Churches and Christians p. 185 To which none more subject than the English temper p. 186 Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office p. 187 III. The third Objection against the Ministry and Ministers of this Church from the ordinary gifts of Christians which ought to be exercised in common as Preachers or Prophets p. 189 Answ The gifts of Christians no prejudice to the peculiar Office of the Ministry p. 190 Reply to the many Scriptures alledged p. 191 Of right interpreting or wresting the Scriptures p. 194 The vanity and presumption of many pretenders to gifts p. 197 Their arrogancy and insolency against Ministers p. 199 Gifted men compared to Ministers p. 201 The ordinary insufficiency of Antiministeriall pretenders to gifts p. 202 Gifts alone make not a Minister p. 204 Of St. Paul's rejoycing that any way Christ was preached p. 205 Providentiall permissions not to be urged against divine precepts or Institutions p. 206 Antiministeriall Character p. 209 Churches necessities how to be supplyed in cases extraordinary p. 210 Of Christians use of their gifts p. 211 * Answer to a Book called The peoples priviledge and duty of Prophecying maintained against the Pulpits and Preachers encroachment p. 214 Of peoples prophecying on the Lords day p. 215 Or on the Weekday p. 218 Of primitive Prophecying p. 220 Ministers of England neither Popish nor superstitiously pertinacious as they are charged in that book p. 221 The folly of false and faigned Prophets p. 227 The sin and folly of those that applaud them p. 228 The Author of this Defense no way disparaging or damping the gifts of God in any private Christians p. 230 Ablest Christians most friends to true Ministers p. 231 Ordinary delusions in this kinde p. 232 The plot of setting up Pretenders to gifts against true Ministers p. 233 IV. Objection The first Cavill or Calumny Against the Ministers of England as Papall and Antichristian p. 237 Answ Papall Vsurpations no prejudice to Divine Institutions p. 238 The moderation and wisdome of our Reformers p. 239 What separation is no sinfull Schisme p. 244 Of Antichristianisme in Errors and uncharitablenesse p. 245 Our Ministry not from Papall authority p. 247 True reforming is but a returning to Gods way p. 248 Of the Popes pretended Supremacy in England p. 249 Of our Reforming p. 251 Of extreames and vulgarity in Reformation p. 253 The holy use of Musick p. 254 Divine Institutions incorruptible p. 256 V. Objection The second Cavill or Calumny Against Ministers as ordained by Bishops in the Church of Eng. p. 259 Answ Of ordination by Bishops p. 260 Of Bishops as under affliction p. 261 Of right Episcopall order and government in the Church of Christ p. 262 Reasons preferring Episcopall government before any other way p. 263 Vulgar prejudices against Episcopacy p. 271 The other new modes unsatisfactory to many learned and godly men p. 272 The advantages of Episcopacy against any other way p. 273 The Character of an excellent Bishop p. 273 Of Regulated Episcopacy p. 278 Bishops personal Errors no argument against the Office p. 279 What is urged from the Covenant against Episcopacy Answered p. 280 Prelacy no Popery p. 281 Bishops in England ordaining Presbyters did but their duty p. 283 Alterations in the Church how and when tolerable p. 284 Episcopacy and Presbytery reconciled p. 286 Personal faults of Bishops or Presbyters may viciate but not vacate divine duties p. 289 Ordination by Bishops and Presbyters p. 289 Of the Peoples power in Ordination p. 291 People have no power Ministeriall p. 292 Peoples presence and assistance in Ordination p. 296 The virtue of holy Ordination p. 303 Of Clergy and Laity p. 303 Right judgement of Christian Mysteries p. 305 Efficacy of right Ordination p. 308 The Holy Ghost given in right Ordination how p. 311 Of Ordination misapplyed p. 318 Insolency of unordained Teachers p. 319 VI. Object The third Calumny or Cavill Pretending speciall Inspirations and extraordinary gifts beyond any Ordained Ministers p. 361 Answ Of the holy Spirit of God in men by way of speciall Inspirations p. 363 The triall of it 1. By the Word written p. 365 2. By the fruits of it p. 369 The Influence of Gods Spirit how discerned p. 371 The vanity and folly of specious pretences p. 372 Of true holinesse and reall Saints p. 375 Vulgar mistakes of Inspirations p. 377 These Inspirators compared to Ministers p. 382 The blessings enjoyed by ordinary gifts in good Ministers p. 386 The danger and mischief of pretenders to speciall gifts p. 388 Blasphemies against the Spirit under the pretence of special Inspirations p. 391 The scandalous inconstancy of sâ—me professors p. 392 Conclusion resigning our Ministry to these inspired ones if they be found really such p. 393 VII Objection The fourth Cavill or Calumny Against humane learning acquired and used by Ministers p. 395 Answ The craft yet folly of this Objection p. 396 Humane learning succeeded Miracles and extraordinary gifts in the Church p. 397 The excellent and holy use of it in
its severall parts as to Chr. Religion p. 398 Ferity and Barbarity without Literature p. 400 The Devils despight against good learning in the true Church p. 401 The glory of the Gentiles tribulary to Christ p. 402. Enemies to learning are enemies to Religion both as Christian and as Reformed p. 405 Learned defenders of true Religion of ancient and later times p. 407 Illiteratenesse betrayes a Nation to brutishnesse p. 413 Of gracious Christians that are not Book learned p. 415 431 Learning in Ministers necessary p. 416 1. for the work 2. for the benefit of the unlearned Answer to the Objection that Christ and the Apostles were unlearned p. 419 The Objectors have no Apostolicall gifts p. 420 Holy men inspired yet used acquired gifts of learning p. 423 Of Books or monuments of learning their excellent use in the Church p. 425 A plea for the nurseries of good learning specially the two famous Vniversities of England p. 432 VIII Objection The fifth Cavill or Calumny Against Ministers as Incroachers upon Liberty and Conscience as Monopolisers of Religion and denyers of that toleration which is desired p. 436 Answ Of true Christian Liberty p. 437 The true Liberty of the creature how limited by God p. 439 Of false Liberty p. 441 Liberty of Superiors and Inferiors p. 442 The Devils affected Liberty p. 444 True Christian Liberty consists with and is conserved by good government in Church and State p. 445 False liberty destruct to the true p. 447. Of licentiousnesse and intolerable toleration p. 448 Coercive wayes in Civil and religious societies appointed by God p. 450 How Christian moderation differs from loose and profane toleration p. 451 Christians must not be Scepticks and unsetled p. 452 True temper between Tyranny and Toleration p. 453 A means to preserve Truth and Peace amidst different opinions p. 455 Some toleration is but a subtiler persecution p. 458 Best Christians strictest in loose times p. 460. IX Objection The sixth Cavill or Calumny Against the maintenance of Ministers setled by way of Tithes p. 463 Answ The Antidecimal spirit p. 464 Of Sacriledge p. 465 Of Tithes as given to God and his Ministers by the devotion and law of this Nation p. 466 Of Tithes as Judaical Ceremonial Typical p. 469 Of Tithes before the Mosaick Law p. 472 Of Tithes as due to Christ and his Evangelical Ministry p. 473 Tithes not Popish nor Antichristian p. 474 Of Tithes put into Lay tenure and pensions p. 476 Of Tithes as too much for Ministers p. 478 Plea for the married Clergy p. 478 Antidecimists factors for Romish Celibacy or single life of Ministers p. 479 The Romish policy to overthrow the setled maintenance of Ref. Ministers p. 483 Covetousnesse a gâ—eat hinderance of Reformation p. 484 True piety large hearted and open handed p. 487 Of the poverty and unsetled maintenance of primitive Bishops and Presbyters p. 489 The honest Farmer satisfied in pâ—int of Tithes p. 491 Sacriledge a wound to Conscience and pest to Estates p. 494 The work and honâ—r of the Ministry recommended to the Gentry p. 496 The burden and mischief likely to follow the taking away of setled maintenance from Ministers p. 499 The plot to starve the Reformed Religion p. 501 Of Ministers support by Mechanick trades p. 502 Sordid spirits are most against Ministers p. 503 Generosity of good Christians to the Clergy p. 504 The Jesuitick genius is Antidâ—cimall p. 505 The insolency of avarice it chiefly against Ministers p. 506 Worthy Ministers merit their maintenance p. 507 Ministers comfort in poverty p. 509 Their plea for their rights by law and merit is no Tithe-coveting nor uncomely p. 510 Their trust in Gods all-sufficiency p. 512 Digression Answer to scruples touching Churches locall or places set apart to holy uses p. 513 Of Ministers using some solemn forms in holy duties p. 518 X. Objection The seventh Calumny or Cavill Against Ministers as seditions turbulent factionâ— p. 520 Answ Of Ministers civil conformity p. 521 Pragmatick Ministers injurious to themselves and their calling p 524 The errors of some not imputable to all p. 525 The peaceable temper of the best Ministers p. 526 A touch of the Engagement p. 528 Just protection requires due subjection in piety prudence and gratitude p. 530 The courage and freedom of Ministers in their proper sphear and calling p. 531 Ministers the lest they flatter men the more they love them and deserve to be loved and protected by them p. 535. XI Objection The eight Cavill or Calumny It is dangerous now to plead for or protect the Ministry and Ministers of the Church of England p. 537 Answ Mans cowardise in Religious concernments p. 537 Ministers submit their persons and calling to the vote and sentence of this Nation p. 538 The merits which the Ministry hath upon this Church and Nation p. 539 Eight particulars summarily alledged for Ministers p. 540 Ministers hope and expect better measure from this Nation than extirpation or oppression p. 545 Ministers infirmities beyond their adversaries strength p. 547 Eminent Bishops and Presbyters formerly in this Church p. 549 The hopefull succession yet remaining p. 550 Antiministeriall boasting and insufficiency p. 547. 552 Addresse to those of the Military order wise and valiant souldiers cannot bee enemies to the Ministry p. 553 Ministry to be preserved in reason of State p. 554 Pathetick to true and worthy Ministers in their sufferings or fears p. 556 Sympathetick with godly Bishops and Ministers p. 561 Excitation to primitive constancy and patience p. 568 Ministers ought to recant publiquely if conscientious to fraud or falsity p. 570 Exhortations of Ministers to unity p. 575 To speciall diligence and exactnesse p. 578 Peroration recommending the Ministry to publique love and protection p. 580 1. From true policy p. 582 2. From the light of Nature p. 583 3. From its excellency and necessity p. 586 Conclusion Excusing the Authors prolixity freedome and fervour p. 587 Deprecating offence and craving acceptance of all execellent Christians p. 590 FINIS Christian Reader these and some other Errata's have escaped the care used in Printing and are against the Authors and Printers will left as exercises of thy judgment and candor in reading and amending Errata in the Epistle pag. line read for p. l. r. f. 1. 12. r. distempers for enemies  28. beyond for being 5. 30. motive for motion 6. 7. outvied for outvived 10. 12. Prince f. Princesse  25. soon for far 21. 1. revolutions for Revelations 24. 23. support f. wisdom 28. 4. dele by esteem  22. gentle for great 42. 7. their for the  8. setling for setting 43. 15. wantonly Errata in the Book pag. line read for margent p. l. r. f. m. 3. m. explorant for explicant 5  Non dii f. mordii 9. 36. r. conscientiously 19. m. putredo 21. 19. Add so much as the law c. 25. 26. pathetick for politick 49. 23. formation for sumation 59. 25. piercing for pitifull   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. m. Reg. Jur. f. Reg. Jacob. 107. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 23 peculiar f. popular 117. 43. body for badge 120. 41. del men 123. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 14. looseness f. baseness 225. 28. adultery for adulterate 233. 8. than their gifts can doe good 237. The first Cavill 236. m. m. Stob. f. Amb. 241. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243. 10. their beauty 251. 6. add not strongly 260. m. turba Remi 260. 41. Add no more just arguments 274. m Imitarores f. incitatores vigiles for igitur 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congrua 278. 3. add of them 279. 3. temperament for temperance 287. Prov. 11.14 f. Rom. 273 7. wrestling f. wresting  20. power Ministeriall 378. m. Artibus 384. 22. Inspiratoes 388. 9. tine weed for true weed  r. shewing for shining 400. m. cum non c. 406. 8. beleever for unbeleever 493. 3. yet it were for if it were 430 1. ashes for ages 431. 36. del not and read can be good 440. 41. sinfull bondage 463. 2. bends for binds  35 terrier  43. thifty 466. men for mention 469. 25. del with a good will and 470. 25. in piety f. impiety 477. 37. collections for customes 481. 12. impurity for imparity 492. 18. ad give him 520. 93. add most promising c. 538. 7. r. vain babling for vain blessings 539. 37. fervent prayers 541. 21. terrors for errors 547. 11. r. odde pieces 549. 35. r. mortal Angels 575. m. unity for verity  2. dele would be 577. 24. undertaking for understanding 578. 18 spread for spend 584. 16. medling f. mudling 590. 5. mee for men 593. 25. Censure f. answer 594 27. so many f. so may
sad so the advantages have been great which the Anti-ministeriall party have gained by the preposterous zeal of some Anti-Episcopall spirits which transported them not only beyond and against all bounds or rules of Reason Order Scripture Ecclesiasticall Custome and Laws here in England but even contrary to their own former and some of their present judgements touching Episcopall Presidency which they never did nor do yet hold to be unlawfull in the Church how ever it might be attended with some inconveniencies and mischiefs too not arising from the nature of that Order and power which is good but from the corruption of those men that might manage it amiss This makes many of these Ministers have now so much work to take off that leprosie from their own heads which they told the people had so much infected the Bishops hands by the Imposition of which they yet own their Ministeriall power and holy Orders to have been rightly derived to them in that Ordination by Bishops which was used here in the Church of England as in all antient Churches It is never too late to rectifie and repent of any mistakes and miscarriages incident to us as poor sinfull mortals Although Primitive Episcopacy which ever was as a grand pillar of the Churches Ministry Order and Government hath been much shaken and thrust aside by mans power or passion to the great weakning and indangering of the whole Fabrick and Function of the Ministry together with the peace and polity of this Church yet wise men may possible see after these thick clouds and dust of dispute what is of God in true Episcopacy yea and they may be perswaded to preserve and restore what is necessary and comly in it however they pare off what is deformed superfluous and Combersome in the behalf of which I am neither a pleader nor an approver It is now no time in England either to flatter or fear the face of Episcopacy or sinisterly to accept the persons of Bishops There is nothing now can be suspected to move me to touch with respect those goodly ruines from which the glory of riches and honour are now so far removed but only matter of conscience and the integrity of my judgement And therefore I here crave leave without offence to any that are truly godly either Ministers or others who may differ from me in this point freely yet as briefly as I can to discover my judgement touching this so controverted point of Episcopacy in which from words men have faln to blows and from wasting of ink to the shedding of blood I see that other men of different sense daily take their freedom to vent themselves against all Bishops and all Episcopacy some of them so rudely and unsavorily as if they hoped by their evill breath to render that venerable name and order ever abhorred and execrable to Christian minds which to learned and sober Christians ever was and still is as a sweet Oyntment poured forth nor doth it lose of its divine and antient fragrancy by the fractures of these times which have broken it may be not with devotion and love so much as with hatred and passion that Alabaster-box of civill protection and Sanction in which it was here for many hundreds of years happily preserved from vulgar insolency and Schismaticall contempt Why may not I presume to enjoy my freedome too yet bounded with all modesty and sobriety without any prejudice or reproach reflecting upon the Counsels or actions of any men my Superiours whose power and practise as to secular mutations neither can nor ought to have any influence on mens opinions and consciences further than way is made for them by the Haâ—bingâ—rs of Reason and Religion which are best set forth and disce ned in innate principles of Order and Polity also in Scripture precepts and precedents and lastly by the Catholick Custome and practise of the Church of Christ. Ans In my answer therefore to this Cavill or Calumny touching Bishops which many Ministers are as afraid to name or own with honour as they are to call any holy man either Apostle Evangelist Father or Martyr by the title of Saints my intent is not largely to handle that late severe and unkind Dispute in England about Episcopacy or Prelacie for this having been learnedly and fully done by others would be as superfluous so extremely tedious both to the Reader and my self Nor is it my purpose to justifie all that might be done or omitted by some Bishops in their government But my design chiefly is 1. to remove that popular odium to allay that Plebeian passion to rectifie those unlearned prejudices and to take away those unjust â—ealousies which are by some weak and possibly well-meaning Christians taken up and daily urged against all Bishops in a Presidentiall eminencie among Presbyters or above other Ministers 2. My next is to justifie that holy Ordination and Ministeriall authority which by the imposition of their hands chiefly was with probation prayer and meet Consecration duly conferred upon the Ministers of this Church according to Scripture rule and Ecclesiasticall custome in all setled Churches But before I handle the first thing proposed I must seek to remove that prejudice which sticks deep in some ordinary minds against Bishops and their Authority meerly arising from the darkness and sufferings of late so plentifully cast upon them if arguments and words could not yet Arms and Swords have they say convinced Bishops and subdued them notwithstanding all their learning Sed quid berba Remi sequitur fortunam ut semper edit â—â—mnatos Juv. their gravity their piety their protection which they pleaded from the Churches Catholick custome and the Lawes of this Church The vulgar are prone to think those wicked who are unprosperous and accursed who are punished Yet in true judgement of things those great and many impressions of worldly diminution and supposed Miseries made upon Bishops are more just arguments against the innocency of their persons place Job 1. and lawfull power than Jobs afflictions were which the Devil never urged against his integrity but sought thereby to overthrow it as God did prove and exercise it I believe there are too many that would be content there should be neither Bishops nor Presbyters but such as are great sufferers Nor yet any Word or Sacrament or holy Ministrations nor any marks of Christianity in this or any other Reformed Church But the measures of religious matters are never to be taken from the passions or prevalencies of men nor from any secular decrees or human acts and civill sanctions Godly and famous Bishops in eminency among and above the e Presbyters were many ages before any civill power protected them and so they may continue if God will in his true Church even then when as of old most persecuted and sought to be destroyed Worldly Counsells and forces which commonly are levelled to mens secular ends and civill interests signifie little or nothing indeed to a true