also we must maintain peace such as they are capable of a mixt kinde of peace temper'd with that which they call nor lis but urgiun a friendly and loving strife and contention that they may be thorough-lovely and capable of entire and thorough peace As for the first kinde of Peace with good and Godly men it may be easily preserved and maintained because there is the same best ground of Love and from hence a mutual affection and reciprocal compliance and sweet harmony of souls and spirits intimately maintained on both sides whether the parties so agreeing be otherwise personally known or unknown unto us near unto us or further off from us Yet peace peace to him that is afar off and to him that is near Esa 57.19 as in a musical instrument the greater and less strings though far off one from the other yet have an harmonical agreement and are consonant one with the other whether in Diapason or Disdiapason the distance hinders not the agreement And the reason is Quae conveniunt in uno tertio inter se quoque conveniunt They which agree in one third agree also among themselves Now the God of Love and Peace is the God of all the world and therefore the people of God being every where dispersed in every Nation all the world over agreeing in God and working all their works in God agree also among themselves And this is that peace which all good men desire to advance with all men O that the Lord would enlarge all our hearts to the enterrainment of so large so general so necessary so truly a Christian Peace 2. Who the Parties are who are at difference THe parties at disterence have some things common among themselves And it is a sad thing to name it They are both by profession Ministers of the Gospel of Peace whose common Office it is to be Ambassadors of Peace These are the Parties at difference The Apostle describes them according to their common Function That they are Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 Howbeit though the parties at difference have one common Name and Office and are both called Ministers of the Gospel of Peace and Stewards of the Divine mysteries yet are they distinguished one from another in place and dignity And so there are three degrees of Ministers Bishops Presbyters and Deacons It is not my business or principal intention to decide the Questions whether a Bishop and a Presbyter be one and the same or whether a Bishop a Presbyter and a Deacon be distinct Orders and Degrees or whether a Bishop be of Divine Ordination or onely Ecclesiastical Constitution These and other Questions emergent have been judiciously handled by divers Learned men of the Church of England as Doctor Field Mr. Hooker Hadrian Saravia and others howbeit I shall not wholly decline the Controversies as I meet with them but shew my judgement and the ground of it Thus much we may generally observe that although every one of these Names importeth a proper and distinct Function yet is every one of them equivocally taken in Scripture as the name Bishop Acts 20.28 Presbyter 1 Pet. 5.1 Deacon 2 Cor. 3.6 besides other places I shall speak of them as they import their proper and distinct Function As to the first of these the Bishops The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatus Episcopacy or Bishoprick is an Office which imports inspection and oversight of others An Office of great care and labor pains and industry He who desires it desires a good work 1 Tim. 3.1 This Office of Episcopacy or Inspection proceeds from proficiency and growth according to the increase of God in the obedient man as I shall shew more anon The Bishops Office is the same with the Apostles and is distinctly so named as one and the same with the Apostleship Acts 1.20 Let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprick And he who desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick c. Nor is there any doubt but the Office under that name is by Apostolical tradition being so universal in all Churches where the Gospel was preached which therefore must be of Divine Institution unless we should think that the Apostles delivered any thing to the Church without Divine Authority And because there may be greater degrees of proficiency and growth according to the increase of God As also because there may be need even to the Overseers themselves of one or more who may oversee them qui custodiat ipsos Custodes as David though a Prophet yet had he his Seer besides the Bishops themselves there have been Archbishops and Overseers of the Bishops themselves Such degrees of Proficiency and Orders there were or at least the ground of them among the Apostles themselves So St. Paul saith he was not behinde the very chiefest Apostles 2 Cor. 11.5 such therefore there were And these were Pillars to support the Church Gal. 1. And of how great extent St. Peters Diocese was I know not but St. Pauls was as Oecumunical and universal as large as the Church it self For so he tells us That the care of all the Churches came upon him daily 2 Cor. 11.28 Nor is the like testimony to confirm St. Peters universal Archiepiscopacy as this is And therefore if St. Peter were an Archbishop and Primate of the Church St. Paul was an Archbishop and Primate of all the Churches and the exercise of that Function proves him to be an Archbishop for since Timothy and Titus must be Bishops who ordained Elders surely St. Paul must be an Archbishop who ordained Timothy and Titus Bishops Next to the Bishops are the Presbyters in order and degree though according to the time of institution and ordination the Deacons were made before them as appears Acts 6. compared with Acts 14.23 Presbyter is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies old or an old man yea honorable in regard of old age which is or ought to be grave and venerable and experienced in many things whence persons so qualified are honorable Ezra 6.8 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter hath his name which may be Englished Elder We may describe such an one according to his Office a Minister of the Church who teacheth the Word of God and administreth the Sacraments according to Acts 14.23 1 Tim. 5.17.19 Titus 1.5 James 5.14 A Presbyter considered according to his proper degree and rank is inferior to a Bishop because a Bishop is President and Overseer of the Presbyters For although every Bishop be a Presbyter yet every Presbyter is not a Bishop Thus every Bishop is a Minister as hath been before shewn but every Minister is not a Bishop which he observed not who therefore proves that Timothy was no Bishop because St. Paul calls him a Minister 1 Tim. 4.6 There is yet a third Ministry which hath properly that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconship and indeed there is little left of this Office
but a name Their Office we learn out of the express Scripture Acts 6. where we read of the first institution of it and the reason of it that they might take off part of the Apostles burden the daily ministring unto the poor that the Apostles might be wholly vacant attend the ministery of the word and prayer Yet were not the Deacons so wholly imployed in serving tables but that also they preached the Word as appears in the examples of Stephen Acts 6. and Philip Acts 8. who were two of those seven first chosen to that Office But whereas some will not allow them any other imployment then ministring to the poor the after practise of the Church best interprets their Office And whose Authority can we sooner follow than St. Ignatius Bishop of Antioch and Martyr one who immediately succeeded the Apostles He on the way to his Martyrdom wrote unto Here his Deacon to take care of the poor widows and fatherless also that he should know the Laws himself and explain them unto others He mentions also in the same Epistle a third part of the Deacons Office That he should do nothing without the Bishops For they saith he are the Priests and thou art the Minister unto the Priests as at Jerusalem St. Stephen ministred to James and the Elders c. So that the care of the whole Church belongs to the Bishops and Priests To whose help the Deacons were given by Divine Ordination and we finde their patern in the Jewish Church as we often read of the Nethinims given as Anxiliaries to the Priests and Levites Whence it appears that the Deacons Office was sacred and thought worthy to be administred by the Apostles themselves and when they would impart it unto others see what manner of men they require men of honest report full of the Holy Ghost and wisdom Acts 6.3 By all which a great defect is discovered among us especially in these last times We have known how to make numberless numbers of poor widows and orphans but how to make choice of widows indeed such as St. Paul describes 1 Tim. 5. if such be to be found I fear we know not or regard not And that high Office heretofore Apostolical and Ecclesiastical is now become Laical and administred by persons of very mean quality yea in divers places they are intrusted with taking care of the poor who are very poor men themselves and need others to take care of them It is an Office now become so poor so contemptible that no Episcopal man nor Presbyterian will strive for it I have described as briefly as I could these three Degrees of Ministers in the Christian Church which answer to their patern prefigured in the Church of the Jews wherein we finde three like Orders of Ecclesiastical persons High Priests Priests and Levites which typified in the Christian Church Bishops Presbyters and Deacons And that these degrees may not be sleighted or thought arbitrary or of mans device and invention the Ministery of the Jewish Church had their Idea and Example in heaven which Moses was commanded to copy out See thou do all things saith the Lord according to the patern which was shewn thee in the mount And that patern the Apostle discovers when he tells us that the Angels are all ministring spirits Accordingly Dionysius observes three Hierarchies of Angels and disposes three sorts of Angels in every Hierarchy and in the highest Seraphim Cherubim and Thrones In the next Dominions Vertues and Powers In the third and lowest Principalities Archangels and Angels which distribution is followed by some of the Fathers and School-men who from hence have taken their three Hierarchies of Angels Lucifer was an Hierarch and had his Regiment in the place of this world if he would have kept it whereof Jud v. 6. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels that kept not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierarchy or Principality Yea he hath yet a Regiment in the evil world ruling in the sons of disobedience until he be cast out by a stronger then he and hence did his envy against our first Father Adam principally spring because he saw man was created to be an Hierarch in his place and stead But this is evidently enough to be proved out of the holy Scriptures that some among the Holy Angels are Superior some Inferior So much the very names of Angels and Archangels import which yet is strengthned by the exercise of their Functions See Zach. 2.2 3 4. where one Angel meets another and sends him with a message to the Prophet commanding him not onely to go but also to make haste and run St. Gregory from hence learnedly and judiciously collects thus much When one Angel saith to another run there is no doubt but they who send are the greater they who are sent are the less Which collection is far more rational then that of a certain Gentleman who because all the Angels are ministring spirits from thence concludes that all the Angels are equal Without doubt the man who so reasoned was out of his element Should one thus argue All the creatures are serviceable unto man therefore they are all equal among themselves who would not deny that consequence out of common sense and observation And shall we think that the onely wise God who hath created so various and different degrees of creatures in due subordination in this inferior world He hath not also ordained and constituted the services of all Angels in a wonderful order in the inferior world Is the God of order more pleased with order in the earth then he is with order in heaven Or shall we rather more truly affirm that they who have endeavored to drive all order out of the Church and to bring in an Ecclesiastical policy like that of the Cyclops on earth the same Titans are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God and endeavour to rout and disorder the host of heaven Christian religion requires not a parity neither among the people nor among their Governors They are not equal for it cannot be that any Common-weal or society of men should long continue as the Christian church must do if it consists of an Arithmetical equality But as by the contrary qualities of the elements and the opposite motions of the Sun Moon and Stars those Ordinances of heaven the world is disposed and temper'd for eternity Jer. 31.35 6 7. so of necessity must the world of men consist of diverse degrees ranks and orders like the strings of an Instrument if they make melody they must be tun'd in due Symmetry and proportion some higher some lower so among men some must be high others low some in authority others under authority they must not be equal not all in unison He is but a ridiculous Minstrel Chordâ qui semper oberrat eâdem that 's always harping upon one string What they alledge That he who is greatest among you Matth. 23.11 shall be your servant proves a
that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age And speaking of Enoch the yongest of all those Patriarchs in regard of natural life and the father of Methusala the eldest he being made perfect in a short time fulfilled a long time They who are grown up in this divine wisdom and life of God are said to be old men and Senators Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Ambassadors such as are imployed in that honorable Function 2 Cor. 5. So they were called Apostles because they were sent by the Lord what ever their natural age was They who were further growen up in the divine wisdom and life of righteousness were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders And from the name Presbyter otherwise Priester Priests have their name by a contraction Which is an honorable title and such as was common with princes as the Priest of On Gen. 41. may be as well rendred the Prince of On. David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes 2 Sam. 8.18 Jer. 5.31 They who were the most aged and eldest in this divine life were the Apostles or the Bishops their Successors whence Clemens Alexandrinus Lib. 6. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proficiencies of the Church of Bishops Presbyters Deacons So that neither Bishops nor Presbyters are of their own or any other mans making not of men nor by men Gal. 1.1 Paul planteth and Apollo watereth but the Lord himself giveth the encrease For as in natural aggeneration the man may eat and drink but the encrease is not in his choice he cannot add one cubit to his stature even so a man may partake of spiritual nourishments and feed on faith but his encrease and proficiency is not in his one choice but the Lord gives it And St. Peter shews wherein his Presbytery consisted viz. in the participation of the death and life of Christ 1 Peter 5.1 A wâ—â—ness of the sufferings of Christ and also a partaker of the glory that shall be revealed And St. Paul proves his Apostleship by his sight of the Lord and he tells the Elders of Ephesus that the holy Ghost had made them overseâ—rsâ—or Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. But these were made immediately of God we read of those also who were made by men Tit. 1.5 However that be true yet mans constitution of Elders presupposeth Gods preceding work in them Thus the Lord commands Moses to look out such Elders as he knew to be such Num. 11. And in our ordination the persons to be ordained are required to give an account what motions and inclination of Gods spirit they have had disposing them to that holy function And in this regard the Apostles and other Ministers of the Church are called Gods gifts unto men Eph. 4. Nor doth our Lord any where say that he will put an end unto or change that dispensation so that we may always expect those gifts from God unto his Church untill the â—â—nction or spirit of God so teach some men that they shall not need that any man teach them Such a state there is whereunto some had attained unto whom St. John wrote 1 John 2.27 The anointing which ye have received of him abideth in you And ye need not that any man teach you but as the same anointing teacheth you of all things c. Whereas therefore some at this day dispute against an immediate call from God they go about to take away Gods preventing work when he gives his gifts unto men and take the whole work of making Ministers unto themselves so that such are not Ministers of God but mans onely because they have not Gods immediate call to the Ministry nor his preventing work in them I am aware of a doubt which this assertion leaves behind it For if the Ministers of the Church be of Gods making in such a sense as I have shewen how then doth the King make Archbishops and Bishops and other Ministers of that Hierarchy I answer Both may consist For as the God of order hath made man according to his image which especially consists in his dominion over the creatures so he hath made Kings and Potentates and generally the higher Powers in a more peculiar manner after his image which consists in dominion over men whence it is that he hath distinguished mankind into superiors and inferiors and stampt his character and mark of distinction upon both On Kings Potentates and the higher Powers no hath imprinted multum Dei saith Aquinas much of God Exod. 22.28 Psalm 82. Joh. 10 35 and so makes them like himself Gods as the Scripture calls them and our Lord acknowledgeth them such and gives the reason he calls them Gods to whom the word viz. the essential word of God came by whom Kings reign so Ireuaeus understood it to whom the word and image of God came and that gives them now hearts 1 Sam. 10 12.6 and turns them into other men and so makes them as the Lord is said to have made Moses and Aaron that is advanced them as our Translators render the word For besides those personal endowments of the higher powers no doubt other Gratiae gratis data theâ—e are attending on those high Functions Wet ye not saith Joseph that such a man as I can divine And Caiaphas spake not that of himself but being the high Briest that year he prophesied saith St. John When a multitude of men stood about that fiery furnace whereinto the three captives were cast Nebuchadnezzar alone saw the fourth who was like the Son of God Cur tibi soli innotuit saith Hippolytus How camest thou alone to see this He gives reason The heart of the King is in the hand of God Now as the God of Order inwardly enables the higher powers by the impression of his image so he makes them outwardly to be acknowledged such by imprinting on them that excellency of dignity and honor which we call Majesty which is originally in God himself from whom it is derived to Kings and Governors his images on earth as even the Philosopher could say A Character so indelible that even in the wracks and downfalls of Princes it might yet be discerned For so we read that the Roman Lictor an able yong man and armed being sent to kill Marius the Consul now proscribed decrepit unarmed alone imprisoned yet he durst not strike him being himself first stricken with the Majesty of Marius And when the news was brought to Vespasian that Vitellius was overthrowen there suddenly appeared in his countenance a lustre of Majesty never observed before Such was that which appeared in the face of Moses Eccles 8.1 Num. 11. Judg. 6 1 King 10.26 so that the people could not behold him The wisdom of a man maketh his face to shine saith Solomon The like may be argued in the seventy Elders in Gideon in Saul in David in
29.8 Saul persecuting David troubled the Land 1 Sam. 14.29 And another Saul like him persecuted Christ Acts 9. They both figure the arrogancy of self-seeking men that 's Saul who envy the reign of the true David the love of God and our Neighbor Every hot-headed fool can blow the coals of Dissention but moderate and understanding men onely men of an excellent spirit or as it is in the Hebrew Prov. 17.27 men of a cool spirit can quench that fire And this I shall endeavor by the help of God at this time And 't is high time when the sparks of this fools-fire flee abroad in the dark among the ignorant people in Pamphlets and scurrilous Libels in Tavern and Ale-house meetings in pot-valor in siding and encouraging either other his respective party in deriding and jeering in detracting and slandring in rayling and inveighing it concerns thee and me and every one who profess obedience to the Gospel of Peace to put to his helping hand and to pluck his brother out of the fire That this may be done and Peace and Reconciliation made between Parties at so great a distance we must enquire 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference between them consists 4. How they fell out 5. Wherein they ought to agree 6. How they may be perswaded unto Peace 7. By what means Reconciliation may be made 1. What Peace is here intended Surely not all that is called by that name That name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knitting together in one so that Peace in general is an Union or Agreement But there is a bastard kinde of Peace which may consist with sin and iniquity such as ungodly men maintain among themselves who mean while are enemies to the true Peace Such is that whereof Jeremy speaks Jer. 6.14 where the Prophet deciphers such a condition as we shall finde ordinarily in the world a mutual humoring and pleasing one another and procuring one to other ease and quietness in the flesh A Peace endeavored and pursued by all men and with all men And for the greater confirmation of that Peace the Priests and Prophets of that time had learnt to sing Placebo and would God they sung not to the same tune in our time they complied with carnal men for the promoting of their own and others temporal advantages for the obtaining their corrupt interests gaining for themselves and others ease pleasure profit credit and reputation in the world whereas indeed this is no true peace but a more fleshly security For so the Prophet describes it From the least of them even to the greatest of them every one is given to covetousness from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people slightly saying Peace peace when there is no peace Christ came not to send such a Peace upon the earth Nihil boni est in unitate nisi unitas sit in bone There is no good in Unity unless unity be in Goodness The true Christian peace the peace we would promote is joyned with Righteousness Psal 85 14. with Holiness Hebr. 12.14 with Truth Zach. 8.16 with Joy in the Holy Ghost Rom. 14.17 Such a Peace may be described Tranquillitas Ordinis a Tranquillity of Order or Ordinata concordia an Orderly Agreement of men one with other For where there 's no order there 's confusion where there 's confusion there 's disturbance and breach of peace Where there is strife and contention which is opposite unto peace there is confusion and every evil work saith the Apostle James 3.16 Therefore confusion and peace are opposite one to other 1 Cor. 14.33 God is not the God of confusion but of peace as in all the Churches of the Saints Peace therefore consisting in Order it involves a relation to another and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Relative and in reference unto another whether that other be our own conscience when the war of our affections and lusts fighting against the soul is ended for so the effect of righteousness is peace Esay 32.17 Or which differs not really but onely formally from the former whether that other be God himself for so being made righteous by faith we have peace with God Rom. 5.1 Or whether that other be all other men besides our selves And this is the peace especially which we should all endeavor to follow which yet supposeth the two former peace of Conscience and peace with God which is the foundation of all true peace with men For so the Saints are filled with this peace by believing Romans 15.13 That we may the better understand this our duty we must know that this Peace Union and Agreement hath Love for the Root of it Which being two-fold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his vertues and lovely qualities or else that love whe ewith we affect another ut sit bonus though he be bad for the present that he may be good and so we love his person not his ill qualities and conditions And to these two we may adde a third kinde of Love Complacentiae Benevolentiae simul as when we love one who hath some good beginnings of good wrought in him According to the first kinde of Love holy men of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 John v. 14. And their love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits all the holy ones of God together all the world over According to the second kinde of love a good man may love his ill neighbor and by his love win upon him and make him lovely According to the third a good father loves his towardly childe that he may grow in grace and the laudable beauty of an holy life and so become in person and qualities every way lovely Answerable hereunto Peace which proceeds from Love must be proportioned and extended unto men whereof because some are good holy gracious and vertuous and may be truly called Christians Others evil unholy unrighteous and untoward and though called yet indeed falsly called Christians because they have not that life which should make them truly such Others there are in a middle way between both with all these we must maintain an outward peace but differently thorough and perfect with the first sort with those we must maintain entire peace which proceeds from the first kinde of love the Love of complacency With the second we must exercise entire peace also but not so thorough so perfect and intimate as with the first but such onely as they are capable of because this peace proceeds onely from the second kinde of love the love of Benevolence or bounty With the third
their worldly ends living in some town or city should be enforced to the Religion of the predominant party in it When it 's added that this congregation is of men fearing God believing in him and Jesus Christ loving and obeying him this description comprehends all who can be said to be of the Church of God What then is Reformation 2. Reformation is the renewing of the mind and heart accâ—â—ing to the shape form and image of God For whereas God made every man upright the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not proper but appellative Eccles 7.29 They had sought out many inventions it is necessary that they be not conformed unto this world but be transformed by the Renewing of their minde that they may prove what is that good that acceptable and perfect will of God which while they are conformed unto this world they cannot prove Hence it 's evident that Reformation of the Church is not onely according to the judgement or opinion which is rather information then reformation but mainly and principally according to the will affections actions and whole conversation Eph. 4.22 23 24. Both outward and inward yea 2 Peter 3.11 In all holy Conversations and Godlinesses as the Greek words fignifie being plural For we cannot know what is the true Doctrine unless we first have bin obedient unto the will of God Joh. 7.17 So that their glory is vain who vaunt themselves to be the best reformed Church because they say they are Orthodox which is onely of a right opinion For if their Doctrine and Life be examined according to the Lydius lapis and Canon of the Scriptures they will be found to have less whereof to glory in respect of both than many others whom they account hetorodox and erroneous Whence it will sollow that fince the best Reformed Church is to be esteemed according to Doctrine the Presbyterian Church cannot be the best reformed because it teacheth that the perfect life and life of God is impossible Also Hence it appears that since Reformation is according to the life of God and Christian conversation and manners worthy of God the Church called Presbyterian cannot be the best Reformed Church because they profess that their sanctification and holiness is onely in part which the Apostle saith must be perfect 2 Cor. 7.1 From all this which hath been said Episcopal men collect thus much That since the taking of the Covenant doth not take away Episcopacy neither the Reformation according to the word of God and the example of the best Reformed Churches doth establish the Presbyterian Government it followeth that Episcopacy or the Government by Bishops may stand notwithstanding the Covenant And the Presbyterian Government cannot stand according to the Covenant 2. The Difference between these two Parties is in regard of those things which are annexed unto Episcopacy and they are either Titles or Forms 1. Titles of dignified persons as Bishops Arch-bishops Primates Metropolitans Arch-deacons c. which say some make men proud and insolent Episcopales ut huic respondeant calumniae Presbyterianorum ne vulgi opprobrio ipsos exponant ipsorum famae consulunt atque idiemate Latino ipsis aurem secretam ita personant Quod nonnulli autumant Episcoporum Archiepiscoporum Primatum Metropolitanorum reliquisque titulis homines honorates insolescere ambitiose gerere se se tyrannos evadere populum opprimere c. non graduum ista titulorumve sunt at hominum vitiaqui sine dubio indigne ad eminentes hasce dignitates evecti rectius haec ad montis radicem apud servulos bestiasque reliquissent Atqui sperandum non est una cum titulorum contemptu avaritiam superbiam ambitionem ac tyrannidem contemni Fuerunt qui magnificis jam seculi nominibus relictis in claustra se se abdentes appellari se minores imo minimos omnium voluerunt At numquid hoc modo temperarunt sibi ab his animi morbis Absit Refert alicubi Rhabanus Maurus Moguntinus Abbas Monachos aliquos in caenobio suo ampla patrimonia cum honoribus mundi renuntiasse at invidiam tamen superbiam ambitionem avaritiam aemulationem ita non abdicasse uti de uno quadrante acerrime ac superbissime vitilitigarent At ista longo sunt intervallo dissita Verum ita reformata forte religio nostros omnino subegit animos Evangelio uti nullae sint apud nos ejusmodi vel avaritiae vel invidiae vel superbiae pestes inveniendae Nimirum ex quo Primates Metropolitani Archiepiscoâ—i Episcopi Decani Archidiacont reliquique titulis ornati Ecclesiae Ministri rejecti sunt explosique omnia cum modestia humilitate insigni summaque cum aequitate ac animi moderatione gesta sunt Scilicet Recordemur itaque res enim recentis memoriae sunt quaenuper ante paucos annos excluso titulorum nominumque magnificorum tumore ab hominibus novis nullius nominis apud nos acta sunt eaque sine legibus notis quae visae forsitan reformatae parum parum Christianae praetextu religionis reformatae facta sunt Forum civile primum disqu ramus Ubi Leguleius pro cliente suo uti par erat rem gestam expertus loquor municipales leges easque secundum aequum boâ—um regulas observandas aliquoties instiâ—isset non nemo ex judicibus Aulae petivendulorum vulgo Haberdashers-Hall ita respondit Nos non uxta leges communes non secundum Cancellariae regulas hic judicamus at prout eâ— conscientiae suae dictamine cuique visum est Vestram fidem Lectores Quae futura tandem reformatio quae etiam in rebus civilibus judicandis neque lege comnouni nique aequitate dirigetur Alâ—erum autem forum five Consistorium adeamus quod voeant Ecclesiasticum illiusque paulisper scrinia rimemur Id ex primariis omnium judiciorum divisorum hominibus constitit at prae caeteris ex Presbyterianis qui vocantur atque Independentibus Illi vero vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examinatores appellati qui quaestionem in Ecclesiasticorum beneficiorum cand datos exercuerunt Famosum potius quam inclytum genus hominum qui strenue admodum Tortorum officium praestiterunt adeo ut experâ—us non nemo dixerit Diabolum plane stultum fuisse qui sancto Jobo scabiem affricuisset exquisitius multo atque omni equuleo longe trucufentius atrociusque fulsse tormentum si ad Phalaridas illos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenui viri amandarentur examinandi si quis e clero Episcopali ad illos accedat cum advocatione patroni ad pingue opulentum beneficium Ecclesiasticum post quam long a â—am dilatiore moraque diuturmore fatigatus introitum tandem ad Inquisitores obtinuit Deus bone quam insulsas quam ridiculas quis enim alias ab illiteratis zelotis expectaverit quaestiones andire satisque facere necesse habuit indignus insufficiens ignarus scandalosus reputabitur Quid in causa est malâ—gnus est heterodoxus
est uno verho non est noster Beneficâ—um tanti per annum valoris Orthodoxum aliquem conostris non dedecebit At super hacâ—re aliiisque pluribus Tilenus adeundus Unum autem exemplum addam quo tandem finiam Quidam haud it a pridem vir doctu partium Episcopalium venit in hanc â—u iam examinandus Illum inquisitorum antesignanus adoritur Inter alia consimilis farinae problemiata proposuit istud Quo sensu Deus author peccati dici potest Cui alter quo ait sensu Certe nullo nisi non-sensu Hominem praefidum impudentem perfrictae frontis Eo ventum audasiae uti quis Inquisitori eique primario ica responset Râ—icitur homo merito scilicet quippe qui Graâ—ia destitutus nempe non Dei sed Inquisitorum qualis ille Johan 9. a Phariseis pro responsatione haud absimili excommunicatus Quid ille Ad Patronum rem defert Quid Patronus Dicam impegit Inquifitori Quare impedit vocant Quid Inquisitor quid ille Ad Protectorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinat asylum iniquitatis Queritur apud ipsum contemni Commissionem examinatorum Nihil illam deinceps valituram si legi communi subâ—iciatur Hanc adveertite vos expostulationens Anglicanae libertatis reique publicae Assertores Quanta olim cura cautum est nequando Episcopi vim legibus inferrent Eccos Presbyteros eccos Indepentes superbum nomen qui a nulla omnino lege pendent exemptos volunt a communi lege se suosque Quod utique documento est fore uti si quando ipsirerum potiantur abrogaturos communilege suamque disciplinam pro lege secundum conscientiae sue dictamon imposituros Quod autem sititulis ac nominibus honorificis homines intumescant at an Metropolâ—â—â—â—orum Primatum Archiepiscoporum Episcoporum c. an alienereipublicae consimilibus Illi sunt Diocesani Presbyteri Archidiocesani c. qui sunt ad illum modum At hi conficti olim a Presbyteris asque in illorum locum sufficiendi Hoc ego certissime novi statutum a primariis Presbyterianarum partium neu quid ex immutata forma regiminis honorum titulorunave deperderetur Caeterum ex his quae conmemorata sunt haud arduum est consicere homunciones etiam sine titulis honorumque decoramentis opprimere alies ambitiose gerere se posse insolescere ac superbire As the Presbyters except against Titles of honor so likewise against Forms of Godliness and those of two sorts either Forms of Prayer or forms and modes of ceremonies which consist either in gesture or vesture As for the form of Prayer let us first enquire what that is against which their exceptions lie and then we shall endeavour to satisfie those exceptions The Liturgy or Common prayer so called is a System of select Scriptures Prayers and Praises proportioned according to the necessaries and spiritual proficiencies of all Gods people 1. To those under the fear of God in the entrance of the Liturgy certain sentences out of Scripture are premised shewing the necessity of Confessing our sins and raysing our hope of pardon and forgiveness of them Then followes a Form of Confession and after it Absolution from sins and the Lords-Prayer in special for the Remission of sins And because confession is either of sins or of prayse after the confession of sins followes the confession of prayse Which yet cannot rightly be performed unless the Lord enable us so to do And therefore we pray that the Lord would open our lips c. Accordingly we give glory to the holy and blessed Trinity And we exhort one another to sing unto the Lord and heartily to rejoyce in the strength of our salvation c. Psalm 95. In which Psalm after the declaration of Gods power David prevents an objection sutable to their state under fear and like unto those in Kadesh-barnea in the mutable and unsetled holyness of the childe-hood The objection may be framed thus we are not able through the power of God to subdue our sins and to perform acceptable service unto God and therefore we shall perish in our sins and never enter into the Heavenly rest The Psalmist therefore dehorts us from hardening our hearts lest we should be like those farthers of the Hebrewes whose carkasses fell in the Wilderness c. To which purpose the Apostle applies that part of the Psalm to the Hebrewes in the same spiritual estate Heb. 3. and 4. 2. To those under faith in Christ Christ is propounded in the Psalms as some of the Antients have interpreted all the Psalms of Christ and our Lord points us unto them as giving testimony of himself Luke 24. also as foreshewen in types and figures of the Law and storied of and prophesied of in others books of the Old Testament In regard of all which Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday Heb. 13. When these have some way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovered Christ unto us we break out into the praise of God saying or singing We praise thee O God c. After that Christ is discovered in types histories and prophesies more obscurely He is more clearly manifested in the flesh and expressed in one or other of the Evanglists or Acts of the Apostles After which the Church acknowledges and blesseth the Lord for exhibiting His Son according to the promises and his fore-runner John the Baptist Or which concerns all Nations Psalm 100. Oberoyful in the Lord all ye lands Then followes the confession of Faith in the Father Son and Spirit Out of this faith the Minister and People pray mutually one for other Which done the Minister prayes for those things which the Epistle or Gospel holds forth in the Collect gathered out of them then prayes for Peace and thirdly for Grace That we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his Governance to do always that which is righteous in his sight through Jesus Christ our Lord. In these prayers the Petitions are more general therefore the Litany is added containing more particular Petitions according to the several temporal or spiritual wants of Gods people Wherein and afterward prayers are made for the King the Royal issue and spiritual Governors according to 1 Tim. 2. 3. To those under the love of God and their neighbour is propounded a prayer out of largeness of heart unto God Unto whom all hearts are open all desires known unto whom no secrets are hâ—d that he will cleanse the thoughts of our hearts by the inspiration of his holy spirit that we may perfectly love him and worthily magnifie His holy name through Christ our Lord. This cannot be done unless the Lord be pleased to write his laws in our heart which we pray for which done we return to our prayer in special for the King and the royal issue c. Then such Scriptures are propounded for Epistles and Gospels as befit that eminent estate And because
offence because it is of humane invention yet is it used in Gods Worship and certain parts of the Ministers Office may not be performed without it as the administration of Baptism c. 2. Besides we ought not to conform our selves unto the Antichristian Papists who use that vestment with very great reverence A ground of great suspition that it is a Babylonish garment because it is one of those merchandizes wherein Babyloâ— traded Revel 18.14 3. Lastly all things ought to be done to edifying But what edifying can there be in wearing of a Surplice The Episcopal man must satisfie these doubts otherwise he must leave off his Surplice But that he may keep it on he answers thus to the first scruple That the Priest must use some garment or other in his ministration and since no certain desinite vesture is enjoyned him in the Gospel the Governors of the Christian Church have thought meet some way to imitate the Jewish Priests who in their service according to Gods ordinance wore a Linnen Ephod so that they borrowed not this garment from the Papists What they supect of the Babylonian ware that by the fine linnen was prefigured the Surplice is groundless For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be doubted whether they signifie linnen or lilk as our Translators render the latter word in the margent Exodus 25.4 And if so the Presbyters say they make us finer than we are we wear no silk Surplices But what if one should question the Presbyterians Genevagown as the Presbyters question the Episcopals supposed Râ—man Surplice This is not without precedent A man learned and eminent in his way one of the late Assembly being a Non-conformist he refused to wear a Surplice He had a son a pregnant young man who not onely scrupled the wearing of the Surplice but the Master of Arts Gown also from which scrupulosity his father much disswaded him To whom his son returned this answer Father if you shall be pleased to give me your reasons why you forbear the use of the Surplice I shall tell you mine why I wear not a Gown Nor was this young man alone of the opinion A good woman once told me she had no exception against my Doctrine onely she was scandalized at my Gown being a Relique of Rome I told her the fashion of my Gown was not taken from Rome but that it is indeed the fashion of the Burgomasters of Geneva which gave her much satisfaction Wo to the Teachers and these who are taught by them How have they neglected that talent of Gods grace in them and are cast into outward darkness even the darkness of outward things To the third scruple which only hath a shew of reason they say The Surplice edifies not as all things ought to do in the worship of God Surely it doth edifie but because flesh and blood would alwayes be tampering in the Worship of God it s here to be excluded when we say that the white garment doth edifie ex naturarei non exhumana impositione The Surplice edifies out of its own nature not by invention or imposition of men For whereas the Priest ought in righteousness and holiness to exceed at least the common sort of people the Surplice is a distinctive Character between them And hath in it the signification of inward righteousness which the people in their Response pray That the Priests may be clothed withal out of Psal 132.9 Let the Priests be clothed with righteousness For the fine linnen is the righteousness of the Saints Rev. 19.8 which we purchaâ—e of the Lord Jesus by Faith and Prayer Revel 3.18 whence ariseth spiritual joy and cheerfulness in the service of God Eccles 9.8 whereby we become like unto the holy Angels Acts 10.30 and begin to do the will of God in earth as it is done in heaven So that the Episcopal men reason thus If the fine linnen be the righteousnesses of the Saints according to Revel 19.8 the Babylonian sine linnen will prove the false righteousness whereof the Presbyterians have no small share when they imagine themselves clothed with the righteousness of Christ and renounce all inward inherent righteousness which is to be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. So that maugre all that hath been objected Episcopal men may wear their Surplices But the Presbyterians will not be satisfied but what they want in reason against the Ceremonies whether in gesture or vesture they make up in passion and call the Ceremonies Popish and say that because they are used by the Papists therefore it is not safe for the Reformed Churches to use them Why Because the Papists are Idolaters they are Antichristian Nor will I make Apology for them saith the Episcopal man no nor for our selves When men are charged to be Idolaters is it in regard of the outward Idol onely or the inward also We read Ezek. 14.3 of idols in the heart Does not the Apostle say that covetousness is idolatry And that some there are who make their belly their god Yea what if these latter be the worse Idolaters Surely since Gods eyes are upon the heart an Idol there is most abominable Are they Antichristian Does not the Apostle say there are many Antichrists 1 John 2. and are there none of them in us As for multiplicity of Ceremonies or no Ceremonies at all if any Church can be without all Ceremonies which I much doubt for they who most oppose all Ceremonies if well looked into have their Ceremonies But if one Church have multitudes of Ceremonies and another none at all whether shall we justifie of the two Two women fell out the one called the other where the other called her slut They are both naught The multitude of Ceremonies or gay ornaments may render the Church of Rome suspected to be a strumpet Yet the want of all Ceremonies as decent distinctive garments as they do not prove the Protestants Church to be chaste or honest so neither doth it render her comely Surely a principal regard ought to be had of Peace even with the Papists and how can that be advanced better than by complying with them in what is orderly For whereas we are bound as much as lies in us to live peaceably with all men are the Papists yea are the Turks or Inâ—idels excluded from this peace And whereas it s injoyn'd that as much as lies in us we should live peaceably with all men surely we ought to seek peace with them in all such actions gestures postures ceremonies as are not forbidden in the holy Scriptures And whereas the Romish Church is held by diverse Protestants to be a true Church though much corrupted as a man though diseased yea full of sores and putrefactions is yet a man we may yea we ought according to the Rule named in all things
people being sensible onely of an outward austerity and formal pretension of Godliness without any conviction of inward power and efficacy they will not hazzard a cut finger for the advancement of your Government Yea some wise men conceive that you would not so eagerly oppose the antient Government of the Church with your novelty but that you fear your former bold enterprizes would not be safe without attempting somewhat that 's worse Brevibus Gyaris aut carcere dignum Or that by indulgence and favour you may come off among those of your party with the reputation of resolute and conscientious men Or that some principal sticklers and leaders among you may have their conscience better informed with a Deanary or Bishoprick Or because there are some unquiet and unpeaceable spirits among you who conceive that Atheism profaneness impiety and all irreligion would violently break into the Church unless they stood in the gap to keep it out Alas Good men They are like those little woodden statues which are set under the main beames of an house with very piteous faces as if they bare up the whole building whereas indeed were they taken away the house would stand very well without them But what is their pretence They conceive the Christian faith is in hazzard and would be lost if they stood not up in defence of it And therefore they alledge scripture for warrant of their contention that they may sin by the Book For why They ought as they say to contend for the faith that once was given to the Saints Jude verse 3. That is saith the Gloss of the Quarto Bible against the assaults of Satan and Hereticks Whence some gather that they should strive with others for the Apostolical faith But in reason men ought first to contend for the faith once given to the Saints that it might be in themselves viz. faith in Christ the wisdom of God and power of God 1 Cor. 1 That faith that is the obedience of faith as Rom. 1. and 16. That victorious faith which overcomes the world 1 John 5.4 Whereas therefore some then as at this day had brought in a lazy kinde of imagination which they called faith that Christ had done and suffered all things for them and so became ungodly and turned the grace of God into wantonness and so sinned that grace might abound And so they denyed the Lord Jesus Christ the onely Lord when they obeyed other Lords as Esay 26. And pretended impotency weakness and inability to do the will of our onely Lord and Saviour Jesus Christ These Jude exhorted to contend for the true faith once delivered to the Saints For had we the true faith which was once given to the Saints it would no doubt empower us against all ungodliness and all wantonness yea all the lust of the flesh lust of the eyes and the pride of life which are all that is in the world 1 John 2.16 And the true faith is the victory that overcomes that world 1. John 5.4 Which faith were it in us it would overcome that pride of life whence comes this contention who should seem to be the greatest But they will have no Peace they say without Truth This is an old juggle whereby the credulous and ignorant multitude were seduced into the late War and so perswaded to believe a lie Not but that peace is and ought to be joyned with truth as Zech. 8 16.19 and elsewhere But is not peace also found coupled with righteousness Esay 32.17 and with holiness Heb 12.14 and love Psalm 119.165 and purity James 3.17 And what Truth is that which is joyned with Peace Is it not notoriously known that they are wont to call their Principles and Opinions which they have chosen to hold by the glorious name of Truth according to which they account themselves and would be accounted by others Orthodox But doth not our Lord Jesus call himself The Truth John 14.6 Now mark what kinde of Truth the Lord Jesus is Ephesians 4.20 Ye have not so learnt Christ if at least ye have heard him and have been taught in him as the Truth is in Jesus that ye put off according to the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your minde and that ye put on the new man which after God is created in righteousness and holiness of Truth Whence follows truth in speech wherefore putting away the lie speak ye every one truth to his neighbor c. This truth they had learned to whom St. John wrote 1 John 2.21 I have not written unto you because ye know not the truth but because ye know it and that no lâ—e is of the truth This is the Truth unto which the true Peace is â—oyned and without which there is no Peace Wherefore beloved Brethren let us beware lest under what pretence soever we break the peace of the Church or the peace of the Nation either of which ought to be more dear unto us than our own lives Let us take heed O let us advisedly seriously and timely take heed brethren lest contrary to the practise of Christ and the holy Apostles according to the custom of the unbelieving Jews and Heathens and some Zealors of our own we go about to reform the world It was said of the Lord Jesus that he perverted the Nation when he converted it and of the Apostles that they turned the world upside down when by the weapons of their spiritual warfare they cast down imaginations and every high thing that exalted it self against the knowledge of God and exalted the humility and meekness of Jesus Christ They never went about to reform a people by raising Riots Routs and Tumults They were not the Apostles but the unbelieving Jews who moved with envy took unto them certain lewd fellows of the baser sort and gathered a company and set all the City in an uproar Acts 17.5 Let us beware beloved Brethren lest we go about to reform the Church as the woman did when she sought her groat according to an old false reading of the vulgar Translation Luke 15.8 evertit domum she overturned the house when she should have onely swept it according to the true reading everrit domum For surely the wise woman the Church seeking the Lords image lost in his Coin Man by the light of the Lords Candle which is his Spirit Prov. 20.27 she sweeps and cleanses the house from all filthiness of flesh and spirit until she finde her Lords image in righteousness and holiness of Truth and so becomes reformed and renewed in the spirit of her minde This this is the true Reformation of the Church not overturning it as Bertius saith we do when we go about to reform it O let us prove him a false prophet who hath these words in his Breviarum totius Orbis terrarum page 7. Habent hoc prâ—prium Calvanistae ut statum in quem irrepserunt evertant neque
turning from all and every one of our evil ways all our humbling all our praying all our pretence of seeking Gods face will be utterly in vain and to no purpose although the best men on earth should pray for us When the people had desired Samuel to pray for them he promised so to do but unless they turned from their evil ways he assures them his prayer would be ineffectual as indeed afterward it proved 1 Sam. 12.23 Hence it is that notwithstanding all the pageantry all the ostentation of Relâ—gion all the partial and false righteousness the envy the pride the covereousness the wrath the gluttony the chambering and wantonness the slothfulness in all spiritual duties generally the sin remains and consequently no peace can be hoped for which is the proper effect of righteousness For what peace saith Jehu so long as the whoredoms of Jezebel and her witchcrafts are so many There is an inconsistency and incompossibility of peace with the whoredoms and witchcrafts of Jezebel Jezebel hath a diverse Etymon either Insula habitaculi an Island of habitation and dwelling as the Island wherein we dwell or Insula sterquilinii an Island of a dunghill And this latter the Scripture it self warrants 2 King 9.38 The carcase of Jezebel shall be like dung upon the face of the field So Jer. 9.22 O how unhappily is this Etymon this Notation fulfilled in this Island Jezebel spiritually understood Revel 2. and her whoredoms and witcherafts Whoredom is spiritually idolatry a most known metaphor Disobedience is understood by witcheraft Gal. 3.1 By these and all open sin and false righteousness this Island which the hâ—â—â—man told King Edward the Confessor was Gods kingdom by these this Island is made a dunghil therefore what peace can be unto it Since therefore my beloved Brethren of both perswasions such abundance of iniquity and false righteousness such as the Apostle calls dung Phil. 3. hath over-spread this Kingdom and the Church in it and hidden the way of peace from us and since the partial false righteousness hath proved useless and ineffectual for the discovery and finding out that way let us all and every one of us prose quisque enquire and seek for peace and persue it in those narrow and untrodden pathes and follow the example of our Lord Jesus Christ who hath gone the same way before us that we should follow his steps And let the same mind be in us and every one of us which was also in Christ Jesus who humbled himself and became obedient unto the death even the death of the Cross Let us seek peace in these ways infallibly and unquestionably leading thereunto Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts persue peace as eagerly as a man would persue his enemy and follow hard after it yet let us not use it as an enemy but as a dear friend and such as we would make an umpire of our differences and so let every one of us entertain peace in himself as St. Paul perswades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Peace of God arbitrate and rule in your hearts Col. 3.15 as when we are injured commonly mutinous and seditious thoughts arise in our hearts whereof some stir us up to revenge suffer this and suffer all c. but others coming most what after the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundae cogitationes sapientiores these second thoughts perswade us to humility self-denyal taking up the cross long-suffering rendring good for evil and overcoming evil with goodness c. what 's therefore now to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the peace of God rule in your hearts and that will guide our thoughts wills and affections into the way of peace Let that peace of God umpire our differences Let that peace moderate arbitrate and rule in our hearts whereunto we are called in one body Will one member contend with or do injury to another O no but every member is compassionate and helpful and bears the infirmity and we â—â—â—â—ss of another The holy Apostle labours for this peace and 〈◊〉 of the Church by the same Allegory of the members mutuâ—â—â—erviceableness one to other and to the body the Church that there should be no schism in the body but that the members should have the same care one of another and whether one member suffer all the members suffer with it or one member be honored all the members rejoyce with it Those last words contain an hard lesson in them For it is much to be feared that our envy at our fellow members honors and our ambitious desires of them for ourselves hath made this schism and preach of peace in the body which the Apostle endeavours to prevent when he tells us Ye are the body of Christ and members in particular And how unseemly is the tumâ—r or swelling of ambition or the Marasmus or Consumption of envy in the body of Christ Especially since the honors of Christs members arise with their proficiencies as was shewen before and their variety is ordered of God And therefore the Apostle adds that God hath set some in the Church first Apostles secondly Prophets thirdly Teachers c. implying forcibly that if men duely considered that this subordination of divine honors is by divine institution the evil spirits of ambition and envy would soon be laid especially in the members of Christs body And therefore the same Apostle exhorting the Ephesians to this unity he begins at the lowest step of Jacâ—bs ladder Humility walk with all lowliness and meekness wtth long-suffering forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace There is one body and one spirit even as you are called in one hope of our calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all But unto every one of us is given grace according to the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gift Christ And lest this different measure of grace might raise the evil spirits of ambition and envy he calls those dignified persons Gods gifts unto men which he gave some Apostles some Prophets c. which gifts he gives for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ until we all come into the unity of the faith and knowledge of the Son of God unto a perfect man unto the 〈…〉 of the stature of the fulness of Christ O my brethren let this umprage and arbitation of peace be wrought first in every one of our souls For until this peace be promoted at home in every mans own heart especially in every one of yours my brethren who are of the Ministry how can it be hoped that you should advance it abrâ—ad among the people Nihil dat quod non habet How can you impart to them the spiritual gift of peace if you have it not your selves Yea how can it be