others in place and office as well as in reverence whereof we cannot expect a better proof than the Universal practice of the Churches of Christ even in the Apostles days and immediately after their decease For unless we could conceive that all the Churches should even in those Primitive times conspire together to cast off some other government appointed by Christ and admit of this to which they could have no temptation or inclination the People and Bishops both being then as sheep appointed to the slaughter we must needs conclude that a superiority of office and government as well as of reverence was their due Now not only the Persons that were set over the Churches and had the Characters of Episcopal Power and Jurisdiction are plainly recorded in the Writings of the Ancients but their power and superiority over Presbyters and Deacons their supreme care and inspection of the affairs of the Church are so fully explained as if they had been written on purpose to prevent the objections of these later days For instance we read in Authentick Authors of St. James at Hierusalem St. Mark at Alexandria Timothy at Ephesus Titus at Crete Crescens at Galatia Archippus at Caloss Epaphroditus at Philippi Gaius at Thessalonica Apollos at Corinth Linus and Anacletus at Rome Ignatius at Antioch Papias at Hierapolis Dionysius Areopagita at Athens Yea the Ancients tell us particularly who were those seven Angels of the Asian Churches that are either approved or reprehended for their government Viz. Antipas at Pergamus Polycarp at Smyrna Carpus at Thyatira Sagaris at Laodicea Melito at Sardis Onesimus at Ephesus And Ignatius gives the Angel of the Church of Philadelphia the like character as the Spirit of God doth though I find not his name It were no great difficulty to set down the Successors of divers of these Bishops through many ages of the Church together with the dignity and power they had as well over Presbyters as People Ignatius and Clemens Tertullian and Irenaeus Eusebius and Clemens Alexandrinus speak largely of them I shall hope to satisfie the Reader with a passage or two out of St. Hierome who is thought no Friend of Episcopacy yet in his Epistle to Evagrius he says Whatever Aaron and his Sons and the Levites could vindicate to themselves in the Temple the same may Bishops and Presbyters and Deacons challenge to themselves in the Christian Church Here you have a plain distinction of Orders And in his Epistle to Riparius you have a distinction of Power for speaking of Vigilantius an Heretical Presbyter he saith Miror sanctum Episcopum in cujus parochia esse Presbyter dicitur acquiescere ejus furori non virgâ Apostolicâ virgâque ferreâ confringere vas inutile tradere in interitum carnis ut spiritus salvus fiat I wonder the holy Bishop in whose Diocese the Heretical Presbyter is said to be doth not restrain his madness and with his Apostolical rod as with an Iron rod break that unprofitable Vessel and deliver him for the destruction of the flesh that his Soul may be saved So that there was a sub and supra by Christ's institution it did not all come from composition and agreement of Men among themselves as Mr. Hobs and our Author do affirm But if there were indeed a superiority of reverence due to Bishops by Christ's institution I fear the Author sinned against that institution when he spake so irreverently of them as in Page 226. speaking of contentions between Bishops Private and indifferent Persons may as securely be spectators of those contentions in respect of any peril of conscience as at a Cock-fight where Serpents fight who cares who hath the better the best Wish is that both may perish in the fight I know not under what temptation the Author was when he wrote this nor did he himself consider from what spirit it came St. Jude tells us v. 9. that Michael the Archangel when contending with the Devil he disputed about the body of Moses durst not bring against him a railing accusation but this Author whether Aerius revived or the Ghost of that Monster Smectymnuus become incarnate no Archangel I am sure doth not only despise Dominions and speak evil of Dignities but breaths out fire and utter destruction against Episcopacy root and branch Who the contending Bishops were of whom he speaks I have told you in the controversie between Victor and Polycrates the one contending too violently for a truth the other too tenaciously defending an ancient but erroneous custome The errors of both would extract pity and prayers from any Christian spirit that were sensible of humane infirmities When there arose a contention among Christ's own Disciples Luk. 9. 46. which should be the greatest And when the dispute about circumcision somewhat like this arose between Paul and Barnabas and them that came down from Judaea did Christ or his Apostles think themselves as unconcerned at these contentions as at a Cock-fight or had it been a fit option to wish that they might all perish How destructive are the curses of such men when their prayers their best wishes are for destruction There appears more of the Serpent in this rash vote than in all Victor's contention But our Author thinks he may be well excused for this uncharitable vote against Bishops seeing they had so little charity as by their frequent contests to make butter and cheese of one another p. 220. It is a sad story to read the great violences acted by some Bishops and the indignities and tortures indured by others in that period of time to which Socrates confines his History for in the close of it he says it contained the History of 140. Years from the beginning of Constantine's Empire unto the 17. consulship of Theodosius In all which time Socrates relates with as much sorrow as our Author seems to do with merriment what agonies and convulsions the Arian Heresie made in some Churches and the Schism of the Donatists in others where the Factions being cruel and implacable as often as they got any power did not only make butter and cheese but shed the bloud of the Orthodox and more peaceable Bishops There are still some such as would gladly reduce them again to butter and cheese and like vermin corrode and devour them too If any be of the Authors mind I hope and pray that God would give them repentance that they may live so peaceably under the Bishops of the Church here that they may live eternally with the Bishop of their Souls hereafter Or if they shall despise my advice I intreat them to consider that of Mr. Hales p. 223. It being a thing very convenient for the peace of the Church to have but one Bishop in one See at one time neither doth it any way savour of vice or misdemeanor their punishment sleeps not who unnecessarily and wantonly go about to infringe it I meet with one observation more fit to be animadverted on under this head which
Hales in this posthumous piece but with that inimicus homo whoever he be that hath sown tares among the good seed and wrapt up poyson in his Golden Remains And necessary it is that such noxious and unsavory weeds should be rooted out and not suffered to defile the grave of so Candid a person or made use of as a shelter for unclean creatures to hide themselves and croak under them as the Transproser doth who having raked a heap of them together from p. 175. to p. 183. fancieth himself as secure on that dunghil as if he were in some inchanted Castle The first thing that is obnoxious in the Treatise of Schism is p. 191. of the Posthumous works where it is said that Heresie and Schism as they are in common use are two Theological Mormo's or Scarcrows And what the Author means by common use you may be informed p. 213. where he says Arrianism Eutychianism Nestorianism Photinianism Sabellianism and many more you may add Socinianism too which is but a compound of those are but names of Schism howsoever in the common Language of the Fathers they were called heresies So that our Author explodes the Judgment of all the Fathers who condemned those things for Heresies which he thinks do scarce deserve the name of Schisms And a new notion of Heresies is brought in by him p. 214. Indeed Manicheism Valentinanism Marcionism Mahometanism are truly and properly heresies for we know that the Authors of them received them not but minted them themselves and so knew that which they taught to be a lye but can any man avouch saith our Author that Arrius and Nestorius and others that taught erroneously concerning the Trinity or the person of our Saviour did maliciously invent what they taught and not rather fall upon it by error and mistake Till that be done and that upon good evidence we will think no worse of all parties than needs we must and take these Rents in the Church to be but Schisms upon matter of Opinion If this be true in vain did the Bishops of the Primitive Church assemble in the Councils of Nice Ephesus and other places to condemn and suppress the Opinions of Arrius Nestorius and other Heresiarcha's And the fears and jealousies of the present Church concerning the growth of heresies are groundless for though the erring spirits of this age should revive all the dangerous tenets of Arrius Eutychius Nestorius Photinus and Sabellius and all the blasphemies of Manes Valentinian Marcion or Mahomet himself yet seeing they did not invent these errors themselves but fell on them by mistake though they adhere to them never so tenaciously and wilfully defend them they deserve but the name of Schismaticks And until some such persons as Simon Magus Montanus or Mahomet shall set up for a new God or a Holy Ghost or a Messias in direct opposition to the Gospel of our Lord and Saviour we need not trouble the world with the odious names of Heretick or Schismatick which are but Theological Scarcrows For p. 215. we are told that the Rents in the Church occasioned by those heresies were at the worst but Schisms upon matter of Opinion In which case saith our Author it is not a point of any great depth of Understanding to discover what we are to do so be it distemper and partiality do not intervene I do not yet see that opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that men of different Opinions in Christian Religion may not hold communion in Sacris and if occasion require I may go to an Arrian Church if there be no Arrianism exprest in their Liturgy This is expresly contrary to what I quoted from p. 229. It is not lawful for prayer hearing c. and as contrary to the Holy Scriptures Rom. 16. 17. Titus 3. 10. Ephes 5. 11. What error and confusion would these wilde notions bring into the Church if false Prophets and Deceivers should be permitted to teach and the People not restrained from hearing them although they should teach such damnable Doctrines as denyed the Lord that bought them I shall appeal therefore from the Author to Mr. Hales who tells us p. 192. However Heresie and Schism are but ridiculous terms in the common manage yet the things in themselves are of very considerable moment the one offending against truth the other against Charity and therefore both deadly So deadly that I cannot compare them better than to that Italian who designed to kill his enemy body and soul for Truth being the very Soul of the Church and Peace and Unity the great organ or instrument by which it becomes visible and prosperous the toleration of Heresie and Schism will be as destructive to the Church here as they will certainly be to the Authors of them without repentance hereafter There is a lesser mistake in our Author's definition of Schism p. 195. by which he excuseth all such from the guilt of Schism as do separate from that part of the visible Church whereof they were not once members On which account all such children as were born of Schismatical Parents though they defend the schism never so obstinately are not guilty whereas it is the duty of all Christians to live in communion with that part of the Catholick Church in which they reside and not to suffer themselves as our Author expresseth it like beasts of burthen to be imposed upon by their Predecessors The Schism of the Donatists is by our Author acknowledged to be a complete Schism upon the grounds mentioned p. 196. I demand therefore whether such children as were born to the Donatists and persisting in the opinions and practices of their Fore-fathers troubled the Churches of Africa 300. years together were guilty of Schism or no or whether such as among us were born of Anabaptistical or Quaking Parents and still persist in and propagate Church-divisions are complete Schismaticks or not And if we should try them by our Author 's own rules I am sure they will be found guilty The next error of our Author is his allowing of Separation upon Scruples and suspicions as p. 194. he says When either Acts unlawful or ministring just Scruple are required of us to be performed consent were conspiracy and open contestation is not faction or schism but due Christian animosity This just Scruple he calls p. 201. a strong suspicion and p. 218. Where suspected Opinions are made a piece of the Church-Liturgy he that separates is not the Schismatick It is like our Author forgat what he said a little before p. 217. that when Scruples of conscience began to be made or pretended then Schisms began to break in as also what is said p. 209. What if the Preacher deliver any Doctrine of the truth of which we are not well perswaded yet for all this we may not separate except we be constrained personally to bear a part in some suspected Act. Against this error of our Authors I affirm That
on the 14th day of the Moon For the Eastern Churches alledging the practice of S. John and Philip for the 14th day had a better ground for it than a Jewish custom namely that of Christian Charity and Baronius notes it as worthy of our observation that the Apostles had anciently appointed that though Easter were observed on the Lords day by the generality of Christians yet they should gently tolerate the Judaizing Converts which were of the circumcision and were in great numbers in the Eastern parts See Baronius's Annals ad Ann. 167. p. 168. Now the Western Churches pleaded for their practice which was the observation of the Sunday following the Authority of S. Peter and S. Paul who had fully convinced the Gentile converts that all Jewish rites were to be laid aside as having had their full completion in Christ but yet as in other like cases they were instructed to bear with the Jews as for some time they did for the first time that this controversie was agitated was between Anicetus Bishop of Rome and Polycarp Bishop of Smyrna who according to the custom of other Asian Churches celebrated Easter day on the 14th of the Moon For which practice Polycarp alledged the Authority of S. John And Irenaeus in an Epistle mentioned by Eusebius l. 5. c. 18. tells us that Polycarp came to Rome to discourse with Anicetus concerning this and other different observations between the Eastern and Western Churches and having after some conference amicably agreed other controversies they still differed about this observation but without any violation of the bond of Charity for they communicated together Anicetus giving leave to Polycarp to perform the offices of Divine Worship in his Church and it was then concluded That both Churches should be at liberty to observe the Ancient customes delivered to them from their Predecessors But about the year of Christ 198. Victor Bishop of Rome revives the controversie with Polycrates Bishop of Ephesus who was then 65 years old and came within a little time of S. John being cotemporary with Polycarp Victor pleads that the custom of his Church was derived from the Apostles S. Peter and S. Paul and that all his Predecessors had celebrated Easter on the Lords day See Eusebius lib. 5. ch 21 22 23. And Nicephorus l. 4. c. 36. Polycrates in his Epistle mentioned by Eusebius l. 5. c. 24. replies That all the Provinces of Asia observed it according to an Ancient tradition received long before i. e. before the second Century from S. John and S. Philip from Polycarp Bishop of Smyrna from Thraseas Bishop of Eumenia Sagaris of Laodicea Papirius and Melito Bishops of Sardis who always practised according to the same Canon and all the Bishops of Asia then living consented to and subscribed his Epistle Upon this Victor beginneth to storm and threatneth to Excommunicate the Bishops of Asia as Heterodox and to that end he assembleth the Bishops under his Jurisdiction who with one consent declared for peace desiring his forbearance and disliking his too great severity The Epistle of Irenaeus to Victor on this occasion is yet extant in which he declares That although for his part he was resolved to observe the Feast of Easter on the Sunday according to the practice of the Western Church in which he lived yet he could not approve that the Eastern Church should be Excommunicated for observing an Ancient custom and mindeth Victor that the Bishops before him had never broken the Churches peace on this occasion But no mediation would prevail Victor was Victor still and proceeds to denounce an impotent sentence against the Asian Churches Baronius says something to excuse the severity of Victor viz. That as long as those Churches were Catholick and incorrupt they of Rome thought it expedient to tolerate that custom but when from that custom Schism and Heresie brake in upon the Asian Churches for Montanus having diffused his Heresie through Asia those Asians began to plead that they had received this Tradition from their Paraclete that the Pascha ought to be celebrated on the 14th of the Moon and on no other day and that all such as practised otherwise were in an error then Victor thought it his duty to restrain this error 2. This Opinion of keeping Easter after the Asian manner was taken up by many Hereticks and so spread it self that it invaded the very bosom of the Roman Church and pluckt thence one Blastus who in the face of that Church maintained the Asian against the Roman Custom Tertullian speaks of this Blastus in his book de Praescriptionibus c. 53. saying that he endeavoured to bring in Judaism affirming that the Christian Pascha was not to be kept otherwise than was prescribed by the Law of Moses And this opinion of Blastus drew away so many after him that Irenaeus wrote a book of Schism directed purposely against Blastus but could not recal him And now let the indifferent Reader judge whether the subject of this controversie were most unnecessary most vain as our Author declaims Victor indeed did prosecute it with too much heat insomuch that the Cardinal knows not what to say in his excuse An verò quod potestate jure faciebat recténe fecerit dubitatum est saith the Cardinal Doubtless the Asian Churches were sui juris not under the jurisdiction of Victor or if they had been yet was he not unblameable in Excommunicating all the Churches of Asia for the fault of some few that had crept in among them whom in due time they would have restrained by their own authority He was also too precipitate in not yielding to the mediation of his own Bishops in behalf of those Churches And lastly he was much more culpable for imposing this observation on the Asian Churches as a matter of Faith and judged them to be heterodox and excommunicate that would not submit Baronius his words ad annum Christi 198. p. 191. of the Antwerp edition are Totius Asia Ecclesias cum aliis finit imis tanquam alterius fidei opinionis à communi unitate Ecclesia amputare conatur Nor were the Asian Churches without fault for yielding so long to a Jewish Ceremony which might long ere that time have been decently buried as other Jewish customes had been And also for suffering some among them to teach a necessity of observing the Christian Pascha on the 14th day and no other So that to conclude though the Roman Church was in this particular stronger in the Faith yet as our Author saith they should have born with the imbecillity of their weaker Brethren a thing which he observes S. Paul would not refuse to do p. 218. To which I say that S. Paul did comply for a while with the Jewish Converts in the Case of Circumcision but when some of them pleaded for a necessity of Circumcision he thunders against that Opinion as loudly as Victor did against this saying That if they were Circumcised i. e. with an Opinion of the
to teach but command 1 Tim. 4. 11. to give charge concerning widows 1 Tim. 5. 1 7. how to receive accusations against Elders 1 Tim. 5. 19. how to ordain 1 Tim. 5. 22. and see that they held fast the form of sound words 2 Tim. 1. 13. to suppress striving about vain words and prophane bablings such as were the discourses of Hymenaeus and Philetus which did eat as a canker and overthrew the faith of some 2 Tim. 2. 14 16. to rebuke authoritatively such as would not endure sound doctrine but agreeably to their own lusts did heap up teachers to themselves having itching ears 2 Tim. 4. 2 3. And in like manner that Titus should suffer no man to despise his authority Titus 2. 15. but diligently discharge the duties for which the Apostle setled him in Crete i. e. to set in order things which were wanting and to ordain Elders in every City Titus 1. 5. and to reject hereticks after a second admonition Titus 3. 10. Besides we find the Spirit of God commending the Angel of the Church of Ephesus for shewing her hatred against the Nicolaitans and blaming the Angel of the Church of Pergamus for tolerating the Doctrines of Balaam and the Nicolaitans and the Angel of Thyatira for permitting the Doctrine and practice of Jezebel Rev. 2. 6. c. Nor did I ever hear yet of any Conventicle that pretended to have the face of a Church that did not exercise some authority over their members for as the Synod of Dort declared No order nor peace can be preserved in the Church if it should not be lawful for it so to judge of its own members as to restrain within bounds wavering and unsetled spirits This hath been the practice of the Churches of all Ages the particulars to which their authority did extend are not now to be reckoned nor the arguments for vindication thereof necessary to be insisted on I shall shut up this with that of Beza de pace Ecclesiae Neque enim Dei gratiâ ignoro Ecclesiam esse veritatis testem extra quam non sit salus Orthodoxorum consensum in Synodis adversùs Haereticos plurimi fieri par est Patrum in interpretandis Scripturis in refutandis erroribus in admonendis populis labores adeò non contemni oportet ut secundo à Scripturis loco meritò habeantur These things do certainly infer that Church-authority is something However our Author p. 224. dares to tell us that They do but abuse themselves and others that would perswade us that Bishops by Christ's institution have any superiority above other Men further than of Reverence And the reason which he gives for it is this For we have believed him that told us that in Jesus Christ there is neither high nor low and that in giving honour every Man should be ready to prefer another before himself Which reasons do as certainly conclude against Magistrates as Bishops viz. that there is no obedience no tribute or homage due to them by Christ's institution nothing further than an airy superiority of reverence which if the other were denyed would be but a mockery Like that wherewith the late Royal Martyr was Reverenced when the Usurpers robbed him of all that God and the Laws invested him withall and gave him only the superiority of reverence in a Noble Death But as to Bishops let our Author's Assertion Answer it self For first It grants that Bishops were by Christ's institution because by his institution they had a superiority of reverence above other Men. 2ly This superiority was grounded on their Office as Bishops that is Overseers of the Flock committed to their charge which Office was assigned to them by the Holy Ghost Acts 20. 28. And now I would have the Reader consider whether those that by the institution of Christ and of the Holy Ghost were made Rulers and Governors of the Church have no other superiority above other Men beside that of reverence There is more expressed Hebr. 13. 17. in these words Obey them that have the rule over you and submit your selves And when St. Paul instructs Timothy in the office of a Bishop he tells him how he should learn to rule the House of God 1 Tim. 3. 4. by ruling well his own house having his children in subjection with all gravity Again when he chargeth Timothy 1 Ep. 5. 17. to provide that those Presbyters that did not only rule well but laboured above others in the Word and Doctrine should be counted worthy of double honour he intended somewhat more than a superiority of Reverence namely an Honorary maintenance such as was the portion of the elder Brother under the Law not a precarious Eleemosynary stipend but that which was as due to them as the hire is to the labourer and I suppose that this is by Christ's institution the Apostle assuring us that as it was setled by a Divine institution under the Law Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 1. Cor. 9. 14. Besides the Apostle grounds the superiority of Reverence on that of the office of governing labouring and watching for the Souls of the People So 1 Thessal 5. 12 13. We besseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake And that the Apostles were superior in office not only to the People but to the 72. Disciples and to the Deacons is clearly evinced by the Scriptures for upon the miscarriage of Judas another being to take his office Acts 1. 20. the Apostles met together and in a solemn assembly after prayer and supplication the lot fell on Matthias who was one of the 72. Disciples and had accompanied the Apostles all the time that the Lord Jesus went in and out among them And this method was to continue by Saint Paul's advice to Timothy 1. Ep. 3. 13. where such as had used the office of a Deacon well are said to purchase to themselves a good degree i. e. as the Assembly expound it doth deservedly purchase to himself the honour of a higher office in the Church And whereas we read Acts 1. 3. that our Saviour Christ after his Resurrection conversed 40. days with his Apostles speaking of the things pertaining to the Kingdom of God i. e. the teaching and governing of his Church and when he ascended up on high he gave some Apostles some Prophets c. not only for the work of the Ministry but preventing of false Doctrines and Schisms Ephes 4. 11-14 compared with 1 Cor. 12. 25 28 29. it is evident there was a superiority of office as well as of reverence given to the Teachers Governors of the Church For God hath set these several orders in his Church first Apostles secondarily Prophets c. all are not Apostles nor all Prophets nor all Teachers there were some even by God's institution above
is in page 218 c. The third thing I noted for matter of Schism was Ambition I mean Episcopal ambition shewing it self in two heads one concerning Plurality of Bishops in the same See another the Superiority of Bishops in divers Sees Aristotle tells us that necessity causeth but small faults but Avarice and Ambition were the mothers of great crimes He instanceth in the Sees of Alexandria Constantinople Antioch and Rome I am glad our Author found no instances of Episcopal ambition nearer home if there had been any in all probability he would have told us of them If he had been a friend to the Episcopal Order he would rather have done as Constantine said he was ready to do with his Bishops make his royal robes a covering for their infirmities than like a Cham discover the nakedness of those Fathers The best of Bishops are but men and so are subject to the like passions and infirmities as other men I have already instanced in the Apostles and other disciples of Christ and certainly it is not christianly done so to aggravate the faults of particular persons as to reflect upon the whole office Besides our Author might have mentioned as many and as dangerous Schisms made by covetous and ambitious Presbyters as by the Bishops Novatus and Novatian Aerius and Arrius Donatus and his fellow Presbyters who assumed the Episcopal power to themselves and shed more bloud and committed more outrages than were done under any instance of Episcopal ambition I will not insist on any foreign comparisons our late Schism at home is so fresh in our memories and the wounds made by it are yet so open that there needs no other Rhetorick than our own experience to teach us that the little finger of the Presbyterians was heavier than the Episcopal loins Let any person sum up together the mischiefs occasioned by the avarice and ambition of Bishops for 500 years together in this Nation of ours and I dare engage to demonstrate that for wickedness in contriving for malice and cruelty in executing for pride and arrogance in usurping for obstinacy and implacableness in continuing and endeavouring still to perpetuate our unparalleled confusions though many Bishops have done wickedly yet our Presbyterians have exceeded them all For let me be informed whether for a Juncto of Presbyters who had often sworn obedience to their lawful Ordinaries as well as allegiance to their Prince to cast off all those sacred obligations and dethroning one incomparable Prince to advance many Tyrants and by covenanting against one Bishop in a Diocess erect 100 or 200 in the same See and expose all to contempt and misery that would not partake with them in their sins whose tender mercies Mr. Hales himself found to be cruel being deprived of that plentiful estate which he enjoyed under the Episcopal Government and reduced to that extremity that he was forced to sell his books for the supply of his necessities let me be informed I pray whether this be not more than any Bishop ever did or could be guilty of Such indignities perjuries usurpations and cruelties against an Equal as these men have acted against their just lawful and excellent Governors both in Church and State I believe have not been acted since Judas betrayed his Master P. 225. Our Author infers from the Scriptures before mentioned That those sayings cut off most certainly all claim to superiority by title of Christianity except men can think that these things were spoken only to poor and private men Nature and Religion agree in this that neither of them hath a hand in this heraldry of Secundum Sub Supra All this comes from composition and agreement of men amongst themselves The first Scripture referred to by our Author is I suppose Gal. 3. 28. There is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ Jesus Here is not a word of high nor low in this nor any other Scripture that I can find in our authors sense for the Apostle only shews that as to our acceptance by God in Christ there is no respect of persons but as he had said verse 26. ye are all the children of God by faith in Christ Jesus No difference from country relation sex or condition but as the King's Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are all Christs i. e. of his mystical body utcunque alia sunt diversa as Calvin observes the relation of King and subject Parent and child Husband and wife Master and servant notwithstanding Not that these relations are destroyed for then Christian Religion would be of all factions the most intolerable Estius on this place intimates that lest the Galatians should think they got advantages by being in Christ he tells them the Jew if he believed was as good as the Gentile the bond as the free which is therefore first named And if this sense could be applied to this Scripture which our Author gives then might the Quakers use it to defend all their rudeness because there is neither high nor low and the Family of love for all their carnality because there is neither male nor female in Christ Jesus The second Scripture is Rom. 12. 10. In giving honour let every one prefer another before himself which place is so far from licensing any Christians to deny honour to those Superiors to whom it is due and strictly injoyned in the next chapter that it obligeth them to give it to equals and inferiors as S. Bernard says The first degree of Christian humility is Inferiorem se exhibere Aequali secundus Aequalem se exhibere Inferiori tertius Inferiorem se exhibere Inferiori in all which the giving honour to our Superiors is not mentioned being a duty that nature it self doth teach The Assembly gives a right sense of this Scripture Christian humility teacheth us not only not to prefer our selves above our equals nor to equal our selves to our betters but in some cases to equal our selves to our Inferiors So that we need not think these things were spoken to poor private men but were to be the common duties of all Christians without prejudice to their particular relations all which Christianity provides for S. Paul instructs Timothy as the Servant of the Lord to be gentle to all men apt to teach patient in meekness instructing those that opposed themselves But withal he incourageth him to teach and to command to rebuke and reprove to see that no man did despise him and leaves to him the government and care of the Church of God at Ephesus Where there is true Christianity there will be as much humility and meekness in the hearts and lives of Kings and Princes Bishops and Priests as of the meanest Peasant And therefore the Monks of Bangor were not advised amiss That they should know whether Austin that was sent by Gregory the Great to be an Arch-Bishop was a servant of God or no if he did meekly salute them and
the other Study Gal. 2. 22. Rom. 14. 1. Acts 21. 24 26. 1 Tim. 1. 4. 6. 4. Titus 3. 8 9. I hope sad experience speaks this lesson to your very hearts if I should say nothing Do not your hearts bleed to look upon the State of England and to think how few Towns or Cities there be where is any forwardness in Religion that are not cut into shreds and crumbled as to dust by separations and divisions to think what a wound we have hereby given to the very Christian name how we have hardned the ignorant confirmed the Papists and are our selves become the scorn of our enemies and the grief of our friends and how many of our dearest best esteemed friends have fallen to notorious pride or impiety yea some to be worse than open Infidels These are pillars of Salt see that you remember them Though of your own selves men should arise speaking perverse things to draw disciples after them Acts 20. 30. yea though an Angel from Heaven should draw you to divisions see that you follow him not If there be erroneous practices in the Church keep your selves innocent with moderation and peace It must be no small error that must force a Separation Justin Martyr professed that if a Jew should keep the ceremonial law so he did not perswade the Gentiles to it as necessary yet if he acknowledged Christ he judgeth that he might be saved and he would imbrace him and have communion with him Paul would have him received that is weak in the faith and not un-church whole parishes of those that we know not nor were ever brought to a just trial I ever loved a godly peaceable Conformist better than a turbulent Nonconformist I differ from many in several things of considerable moment yet if I should zealously press my judgment on others so as to disturb the peace of the Church and separate from my brethren that are contrary minded I should fear lest I should prove a fire-brand in hell for being a fire-brand in the Church And for all the interest I have in your judgments and affections I here charge you that if God should give me up to any factious Church-rending course against which I daily pray that you forsake me and follow me not a step And for peace with one another follow it with all your might if it be possible as much as in you lyeth live peaceably with all men Rom. 12. 18. mark this When you feel any sparks of discontent in your breasts take them as kindled by the Devil from hell and take heed you cherish them not If the flames begin to break forth in censoriousness reproaches and hard speeches of others be as speedy and busie in quenching it as if it were fire in the thatch of your houses For why should your houses be dearer to you than the Church which is the house of God or your Souls which are the Temples of the Holy Ghost Hath God spoke more against any sin than unpeaceableness If ye forgive not men their trespasses neither will your heavenly Father forgive you which Lodovicus Crocius says is the measure and essential property of the least degree of true faith if you love not one another you are not disciples of Christ Publick wars and private quarrels usually pretend the Reformation of the Church the vindicating of the Truth and the welfare of Souls but they as usually prove in the issue the greatest means to the overthrow of all It is as natural for both wars and private contentions to produce errors schisms contempt of Magistracy Ministry and Ordinances as it is for a dead Carrion to breed worms and vermine Believe it from one that hath too many years experience of it it is as hard a thing to maintain even in your people a sound understanding a tender Conscience a lively gracious heavenly frame of spirit and an upright life in a way of war and contention as to keep your Candle lighted in the greatest storms or under the waters The like I may say of perverse and fierce disputings about the circumstantials of discipline or other questions that are far from the foundation they oftner lose the truth than find it Wo to those Ministers that make unnecessary divisions and parties among the people that so they may get themselves a name and be cryed up by many followers The way to prosper your labours is to quench all flames of contention to your power Study the peace and unity of your Congregations keep out all occasions of divisions especially the doctrine of Separation and popular Church-Government the apparent Seminary of faction and perpetual contentions If once the people be taught that it belongs to them to govern themselves and those the Scripture calleth their Guides and Rulers we shall have mad work They that would pluck up the hedge of Government as if the vineyard could not be fruitful except it lay waste to the pleasure of all the beasts of the forest are like the pond that grudged at the banks and damm and thought it injurious to be restrained of its liberty and therefore combined with the winds to raise a tempest and so assault and beat down the banks in their rage and now where is that peaceable association of waters We feel now how those are mistaken that thought the way for the Churches unity was to dig up the banks and let all loose that every man in Religion might do what he list They are usually men least acquainted with a heavenly life who are the violent disputers about the circumstantials of Religion As the body doth languish in consuming Fevers when the native heat abates within and unnatural heat inflaming the external parts succeeds so when the zeal of a Christian doth leave the internals of Religion and fly to ceremonials externals or inferior things the Soul must needs consume and languish Of Conformity For Conformity though to Ministers it be another thing by reason of the new impositions than it was to our Predecessors yet to the People Conformity is the same if not easier especially to them that I now speak to for it is the Liturgy Ceremonies and Ministry that most alienate them And the Liturgy is a little amended as to them by the change of the translation and some little words and by some longer Prayers and the Ceremonies are the same and thirty years ago there were many bare reading not preaching Ministers for one that is now Therefore our case of Separation being the same as of old I take it to be fully confuted by the Ancient Non-conformists and I have so great a veneration for the worthy Names much more an estimation of the reasonings of Mr. Cartwright Egerton Hildersham Dod Amesius Parker Baines Brightman Ball Bradshaw Paget Langley Nicols Herring c. that I shall not think they knew not why they chose this subject and wrote more against Separation than the Conformists did I am very glad that the pious Lectures of