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
good conscience in gravity not transgressing the desinite rule of his ministry And page 54. he refers the first Ordination of Bishops to the Apostles themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles preached the Gospel to us from the Lord Jesus Christ Jesus Christ from God For Christ was sent from God and the Apostles from Christ Both these were done decently and from his will For the Apostles receiving commands and being fully ascertained by the Resurrection of the Lord Jesus Christ and confirmed by the Word of God with a certain assurance of the Holy Spirit they went forth preaching that the Kingdom of God should come Wherefore preaching thorow the Countries and Cities they appointed the first fruits of them having tryed them by the Spirit for the Bishops and Deacons of them who should believe nor was this done newly for it was written many Ages before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 60. I will appoint their Bishops in righteousness and their Deacons in faithfulness And what marvel saith he is it if they to whom this business was entrusted by Christ ordained the fore mentioned Bishops since also blessed Moses a faithful servant in all Gods house noted all things in the holy books which were commanded whom the other prophets followed with one consent giving testimony to them which were by him established for Laws Then for a terror to the seditious persons he alledgeth the Lords decision and determination touching the Priest-hood against the Rebels Num. 16. When page 57. he infers by like reason a determination of the Question touching Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And our Apostles saith he knâ—w by our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there would be contention about the name of Episcopacy And for that cause having received perfect fore-knowledge they ordained the fore-mentioned Bishops and gave a course how afterward if they died other approved men should succeed and exercise their Offices Much more might be added out of that excellent Epistle of Clemens very pertinent to our purpose which I commend unto the judicious Reader Upon the whole matter we may say thus much That since the Epistle is unquestionably genuine and true and of Apostolical style and argument the Testimonies taken from thence ought to be of more weight with us than meer humane Authority yea and meeting with sober and moderate spirits they may put an end unto this Controversie touching the Essence and being of Episcopacy and the difference of it from Presbytery according to Divine and Apostolical constitution But let us further enquire whether Episcopacy be taken away by taking the National Covenant Many of the Presbyterians affirm it many Episcopal men deny it The Presbyterians alledge the second Article of the Covenant wherein the Covenanter vows the Extirpation of Popery Prelacy that is Church-government by Archbishops Bishops c. And this supposed Mis government being removed he vows in the first Article somewhat immethodically to endeavor Reformation according to the Word of God and the example of the best Reformed Churches Many Episcopal men alledge for themselves That whereas two Articles of the Covenant are mainly urged 1. The extirpation of Episcopacy and Bishops a fruitful Tree which bare even those who would root it up 2. And the planting of Elders and Presbyters in the place of it In the first Article of the Covenant as it first came out of Scotland after these words according to the Word of God was added this sentence which we would have understood thorowout this Covenant or words to the same effect It was put in a parenthesis and accordingly was thought fit by some afterward to be left out But what ever their reason might be such a clause was necessary to the taking of the Covenant For it is a necessary qualification of the object of a Vow and Covenant that it be de rebus licitis of things lawful Because a Vow differs onely formally from a Promissory Oath Now Juramentum non est vinculum iniquitatis an Oath is not a bond of iniquity Since therefore the holy Scripture is the measure and rule of things lawful a Vow and Covenant to extirpate Episcopacy could not be lawful since it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly commended in the word of God 1 Tim. 3 1. 2. Besides the Covenant was intended against tyraunicum imperium Episcoporum the tyrannical imperiousness and domineering of Bishops as Dr. Arrowsmith interpreted that part of the Covenant in his Epistle to the Foreign Reformed Churches It aimed not therefore at the extirpation of Episcopacy it self much less was it intended to introduce a greater and more tyrannical domination to be set up among the Presbyterians as most men complain who have felt it or feared it The slovenly Cynick who trode upon Plato's neat Bed with his dirty feet saying he trode down Plato's pride he was not aware of Plato's true answer That he trode down his pride indeed ac superbia majori with greater pride Hence it appears that the taking of the Covenant doth not tend to the exâ—irpation of Episcopacy it self which is an Office lawful and according to the Word of God and the ancient Laws of this Râ—â—â—â— but at the removing the tyranny exercised by some persons who have administred that Office Thus Episcopal men acquit themselves of the second Article of the Covenant As for the first wherein the Covenanter vows to endeavor Reformation according to the word of God and the example of the best Reformed Churches Here are two paterns of Reformation 1. The word of God And 2. The example of the best Reformed Churches 1. It is best to say nothing of the former how suitable the endeavor of Reformation hath been to the rule of Gods Word As for the example of the best Reformed Churches it was not without an over-ruling hand of Providence that no certain and definite Church whether of this divided judgement or that is specified or named in the Covenant but it is left to the consideration and conscience of every one who takes the Covenant which Churches and which of all the Churches is the best Reformed That we may the better understand this we must enquire 1. What a Church is And 2. what the Reformation of a Church is whence it will appear which are the best Reformed Churches and which of them is the best reformed 1. A Church may be described a Congregation of men fearing God believing in him and Jesus Christ loving him and obeying him When I call it a Congregation it is not onely to be understood an union or gathering of men together in some certain place as an house or town or city onely as examples may be found in Scripture of all these But this gathering is more generally to be understood as that which is wrought by the spirit of God gathering all the people unto Shilo Gen 49 10. 2 Thes 2.1 Otherwise how unreasonable were it which yet hath been practised that men for
ΕΙΡΗÎΙΚΟΠOR A TREATISE OF PEACE BETWEEN The two visible divided PARTIES Wherein is enquired 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference 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 between them How beautiful are the feet of them that preach the Gospel of Peace and bring glad tidings of good things Rom. 10.15 Blessed are the Peace-makers for they shall be called the Sons of God Math. 5.9 And Behold what maner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 3.1 By Irenaeus Philadelphus Philanthropus Presbyter and Professor of the more ancient Doctrine LONDON Printed by T. J. for Nath Brooks at the Angel in Cornhil 1660. A PREFACE TO THE Godly Learned READER IT is not the duty of a genuine childe to be still and silent when he hears his Parents chiding much less to be so disobedient as to provoke them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O well done Socrates O well said Xantippe When the dumb Son of Craesus saw one ready to kill his Father the indignity of the fact made him speak and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill not Craesus And indeed what ingenuous son of the Church can see the Reverend fathers of it and the Presbyters whose love should be as conjugal to maintain not onely a domestical and friendly chiding but even open enmity and strife so that they break out into sides and parties and are even at daggers drawing as we say what child can see this misbeseeming contention but he must step in and part the fray he must speak a word of pacification and reconciliation between them For although Solon would not that any should be Neuters when the City is rent by schism yet he forbids not endeavour of any to make peace Or if he or any other should so envy the blessing of peace unto a divided people sure I am a wiser then he hath said Blessed are the peace-makers for they shall be called the Sons of God When therefore I saw two parties who ought to be most dear one to other standing at defiance one against the other and no intercessor no mediator of their tribe between them I was constrained to undertake this Task Which indeed is a business worthy the labour of one far more able then my self Yet hath no man imposed this work upon me nor had I any other motive but the love of the God of peace and love who is the love it self the common love to mankinde the love to my countrey too lately rent and torn by civil wars upon the same occasion my love unto my dear Mother the Church of God So that it is purely a work and labour of love which accordingly I desire may be lovingly accepted I know it will be questioned who hath made this bold attempt to interpose himself as an umpire between two so potent adversaries I was aware of that as well knowing that he who parts a fray oftentimes bears blowes from both sides And what account do partial men make of such They esteem them as neuters and luke-warm persons And therefore such have great need to be supported and encouraged by the God of peace and love Moses had experience of this when he went about to make peace between his brethren Exod 2.13 who made thee a Prince and a Judge over us And what aspersions suffered the Apostles and Ambassadors of peace and how contrary to their profession and practise That they were disturbers of the common peace deceivers enemies to Government and many like slanders When St. Peter went about to break down the Partition-wall of Jewish ceremonies and so to make peace between Jewes and Gentiles he was accused of it as a great crime and put to his apology Acts 11. And when St. Paul went about to promote the same business what opposition found he both from Jewes and Gentiles Scourged stoned imprisoned buffeted reviled persecuted accounted unworthy to live upon the earth Yea Christ himself the peace it self and true peace-maker what contradiction of sinners did he suffer against himself for the very same work in the eminency of it Wherefore it is enough for the disciple that he be as his master and the servant as his Lord. Nor do I fear to spend or to be spent for the advancement of so great a work Howbeit that mine endeavours might the rather prosper I have concealed my name as well knowing that men are wont to make a God or a devil of a mans name If such or such a precious man speak this or that it 's received as an oracle from God if the same thing be spoken by one decryed as supposed heterodox and erroneous it 's esteemed by the same men a damnable errour I desire therefore that the judicious Reader will rather have regard to the subject and matter before him then trouble himself with enquiring whence it comes But truely there is so much the less hope of prevailing with men in this business because we see how loosely the bond of perfectness is tied how weak how briâ—â—â—â— is even among Professors of Religion how loving how dear how familiar soever they seem to be if a little honor or gain accrew to some one or other whereof all were capable presently envy and strife ariseth detraction and evil speaking As you have seen a company of dogs playing together it 's a resemblance befitted such currish friendship you would think they loved one another extremely cast but a bone among them they are presently together by the ears And because most men are of Themistocles minde they love to hear themselves well spoken of and of Sauls popularity they would be honored before the multitude therefore they make a tacite Covenant among themselves no way to disquiet or molest one another in their sins As if the angry man should agree with the drunkard upbraid not me with my peevishness and I 'le not trouble thee with thy ripling Spare me saith the coveteous man to the proud meddle not with my coveteousness and I 'le take no notice of thy pride Say nothing of my revengfulness saith the vindicative man and I 'le not molest thee with thine incontinency c. such Covenants as these seldom or never come above bord but are contracted by mutual and tacite consent because most men extremely love themselves their ease and security in the flesh And while these contracts last all the devils goods are in peace his wrath his intemperancy his pride his coveteousness his uncleaness his revengefulness and all the rest So that what ever pretence of religious tyes there may be among these men these are no other then the bonds of iniquity For the true love and peace is founded â—â—â—urity as St. James teacheth chap. 3. And if so â—â—ere would not be such mutual connivence at one anothers
greater and a less And though you be brethren yet there is a first-born who rules over his brethren Yea this they themselves admit who most dispute against it when they constitute a Yearly Moderator over the Presbyters For although their Annual Officer hath no warrant from Antiquity yet in that they make a President over the Elders they acknowledge a necessity of precedency and order For were they all equal all would command and none would obey Every man would rule and no man would be ruled Every man would contemn and be contemned by every man No respect would be had by one to the vertue and merit of another So that from this jarring dis-harmony and discord there must needs follow a dissolution of the Common-weal and the greatest equality would molder away into the greatest confusion and inequality as Plaâ—o reasons in his 6th de Legibus Hence it appears that there are different Orders and due subordination of them in the Church and among the Ministers of it 3. Wherein do the Parties differ I Will not name all the Controversies between the Episcopael men and Presbyterians lest while I go about to make up the gap I make it wider I shall name those wherein principally the Parties differ and they are either concerning the Essence of Eviscopacy or what is annexed thereunto The Controversie between the Episcopal men and men of Presbyterian perswasion concerning the Essence of Episcopacy is either whether it be all one with Presbytery or if it appear not so to be whether it be taken away by the Covenant Touching the former the Presbyterians affirm that a Bishop and a Presbyter are one and the same And for proof they bring divers Scriptures as Acts 20. Tit. 1. where the same who are Presbyters are called Bishops And Phil. 1. where the Apostle salutes the Bishops and Deacons where by Bishops Presbyters must be understood otherwise this inconvenience would follow that theâ—e should be many Bishops of one Sea These Scriptures are brought by Hierom and Aerius was of the same judgement The Episcopals answer to these Scriptures affirming That the word Episcopus is equivocally attributed to the two superior Orders of Ministers And that an Argument founded upon an ambiguous term cannot be solid and firm And for Aerius Epiphanius hath sufficiently answered his Cavils and put him among the Hereticks And since Hierom upon the same ground defends the same erroneous Tenent if Aerius were an Heretick Hierom herein cannot be Orthodox The Stories of both evidently prove that Aerius magnified Presbytery because he could not be a Bishop Hierom because he would not And although the Presbyterians foundation be so weak yet almost all the Reformed Churches are built upon it against the practise of all the Christian Churches in all Ages from the Apostles times downward Zanchy a Learned man no way engaged in this controversie saith thus Quid certius ex Historiis c. what is more certain out of Histories out of Councils and out of all the Fathers Writings than that those Orders Bishops and Presbyters have been constituted and received in the Church by the common consent of the whole Christian Commonwealth But the Opposition against Episcopacy is of greater Antiquity than it 's commonly conceived For whereas most what it s referred unto the time of Aerius we finde exception against that name soon after the Apostles times as appears by that excellent Epistle of Clemens to the Corinthians which Cyril Patriarch of Constantinople sent in the Year 1632 to King Charl's of blessed memory bound up with a Copy of the LXX as an acceptable Present by way of thankfulness to his then Maâ—esty for enlargement and favor which by his Letters he obtained for the Christians of the Grand Signour That Epistle was publickly read in the Church in divers places saith St. Hierom in Catal. Script Eccles A very rare Monument of Antiquity which this latter Age owes to that glorious Kings mercy This Clemens is mentioned by St. Paul in his Epistle to the Philippians chap. 4.3 Whom Ignatius in his Epistle ad Trallenses calls a Deacon to St. Peter whose disciple he was saith Origen contemporary to Peter and Paul saith Epiphanius who was Bishop of Rome and Martyr after the Apostles saith Ruffinus Others also of the Greek and Latine Fathers make honorable mention of him as Justin Martyr Irenaeus Clemens Alexandrinus Eusebius Basil Athanasius Optatus Milvirtanus Augustine Eucherius and others cited by that Learned Gentleman Master Patrick Yong who published this and another Epistle of Clemens ad Corinthus printed at Oxford Anno 1633. The first Epistle is genuine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly true as appears by Testimonies taken out of it by the forementioned Fathers This by divine providence most seasonably was brought to light after it had lien hid so many hundred years and if it had bin thankfully received from the good hand of God it might have prevented that Bellum Episcopale which broke out seven years after this Epistle was published In like manner the good God forewarned the whole Nation by a book found and ript out of the Maw of a Cod-fish in Cambridge-market on Mid-summer Eve 1626. a few days before the Commencement It bare Title A preparation to the Cross unto which two other Treatises of divine argument were joyned in the same volume written by John Frith who suffered as a Martyr in Queen Maries days this volume was published by Doctor Goad under the name of Vox piscis or The Bookfish So seasonably was the Epistle of Clemens set forth and upon an Argument importing a like state of things to that unhappy time of 1640. and to these present times The Church of Corinth was factious as appears by St. Pauls Epistle to them 1 Cor. 3.4 Which yet afterwards returned to their former sobriety moderation and piety as Clemens testifies And among their Commendations he mindes them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye walked in the Laws of God being subject to your Leaders and giving due honor to the Presbâ—ters or Elders among you And afterward he exhorts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us reverence those who are â—ver us let us honor our Elders c. Whom does Clemens here understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Bishops After whom he names the Presbyters or Elders as a distinct order and degree under the Bishop And to make it appear that the degrees of Bishop Presbyter and Deacon answer to the like Order in the Jews Hierarchy as hath been shewn page 53. Clemens transfers the same degrees Ecclesiastical among the Jews to the Christian Ecclesiastical Policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the chief Priest is attributed his proper ministeries To the Priests are ordered their proper place On the Levites are imposed their proper services The Laik is bound by Laical precepts Let every one of you brethren in his own order and station give thanks to God with a
they who are in such a condition have a more explicit knowledge of God the Father Son and Spirit and other Articles of the Faith the Nicene Creed is added And because prayer is to be accompanied with alms-giving certain sentences are then propounded stirring us up thereunto And so that Service concludes with a prayer for the whole state of Christs Church c. The like reason there is of Evening-prayer The explication of these and other particular services would require a just Tractate Against this form of prayer the Presbyters except For why should any form of prayer be imposed upon the people of God Or if any why so long Why that which is clogg'd with so many repetitions Why not a prayer more spiritual Must one and the same fit all ages of the Church Why are Godly men thereby hindred from the exercise of their gifts Why must they use such a form of prayer as is taken out of the Mass-book Yea why are many Canonical Scriptures left out of the Kalendar and Apocryphal placed in the room Episcopal men alleadge for themselves that there is no Church in the world no not that which the Presbyters account the best reformed but it hath a form of prayer Because not onely they who are grown up in religion but the young ones also who are not able to pray of themselves may thereby be instructed and taught how to pray such were Johns disciples and such were Christs whom therefore they both taught to pray But if exception be against a form because a form every conceived prayer is a form unto those who hear it which is well to be considered by them who except against a form of prayer because a form But if a form of prayer be needful they ask why so long a form of prayer Why hath it so many repetitions It 's true the Liturgy hath repetitions in it Yet are not all repetitions vain or Heathenish such as our Lord forbiddeth nor for that end but to express the fervency and ardour of affection And therefore we read many iterations of the same petition or thanksgiving which will amount to the same exception used by David as else where so especially Psalm 136. For his mercy endures for ever twenty six times used in that one psalm Yea and our Lord himself is said in his prayer to have used the same words But although this blame were justly laid upon the Common-prayer yet do not many of them who except against it much mend the matter in their conceived prayers wherein they use most what many repetitions especially when they are at a loss and know not what else to say which is not seldom And as for length of prayer The whole Liturgy Litany and all is not so long as many of their conceived prayers And if their prayers be so long surely it is their own fault if all that time they do not exercise their gifts What they say of spiritual prayers are there any more spiritual in all the Latine or Greek Liturgies How much less in these mens conceived prayers And if there bâ— some of all Dispensations in all Ages of the Church why may not this form of prayer composed as I have shewn fit all Ages of the Church Nor do Episcopal men deny but that many of the Church-prayers are extant in the Mass-book And is it not for the credit of the Roman Missal that so excellent prayers are found in it What though all the Epistles and Gospels or the most of them may be read in that Book Are they therefore one jote the worse Or is the Scripture any whit the less true because it hath been cited by the father of lies Feign the Mass as abominable as any man can make it will any reasonable man refuse what is unquestionably good because it hath been ill used May not the Sun shine upon a dunghil and yet loose nothing of its purity It is true that some Canonical Scriptures are omitted in the Kalendar and Apocryphal set in their place as the two Books of Chronicles the Book of Canticles the latter part of Ezekiels prophesie much of the Revelation and some others And why not For although all Scriptures were written for our edifying yet all Scriptures do not edifie alike As for those Canonical omitted the Episcopal man dares appeal to the Presbyter whether Adam Seth Enosh and the rest of the Genealogy edifie so much as the Scripture Canonical or Apocryphal appointed to be read in place of it Yea whether the History of Judith may not edifie as well as the History of Jael Yea why he though with much study he hath hardly attained to the true meaning of the latter chapter of Ezekiel and the Book of Canticles and the Revelation yet should desire that the same Scriptures should be propounded to the understanding of the rude multitude ex tempore and hope that thereby they should be edified The Learned Jews were not thought to envy the people the Holy Scriptures when they forbade the novices the reading of the three first chapters of Genesis and some other Scriptures lest they should frame ill interpretations of them Many other exceptions are taken by the Presbyterians and others against the Book of Common-prayer which are so frivolous that its apparent their Palmarium their main Reason against it is Stat pro ratione voluntas They would not have it But the Presbyterians take great exceptions against the Forms of Godliness expressed in Ceremonies in Gesture as Bowing Standing Kneeling enjoyned at the performance of divers parts of the Divine Service with which the Church of God should not be burthened Concerning such Ceremonies Episcopal men say That a reason may be given of them according to the different parts of the Service where they are commanded to be used Divers of Episcopal perswasion have written particularly of these and therefore I refer the Reader to them for satisfaction I shall onely adde a Rule out of Ticonius cited by St. Austin When any thing in Scripture is prescribed to be done without the circumstances when where how c. it should be done which yet cannot be done without such circumstances that duty to be done must be circumstantiated out of the word elswhere mentioned or according to the ancient custom of the Church As when the Apostle saith Preach the word yet adds not when or where or how a due circumstance of place and maner may be taken from the practice of Ezra Nehem. 8.4 or of Solomon 2 Chr. 6.13 where the word turn'd a Scaffold signifies rather a Pulpit So when our Lord saith Baptize all Nations And touching that other Sacrament Do this as often as ye do it in remembrance of me The mode or way of administring and receiving these Sacraments is no where commanded and therefore it s left to be directed by the Fathers of the Church But whereas Forms of Godliness are either in gesture or vesture 1. In vesture as the Surplice At this some take most
that are true honest just pure lovely of good report c. Phil. 4.8 9. seek peace with them and with an holy Spagirik purge out whatever is corrupt among them Alas both they and we are as a company of men faln into a deep pit and we quarrel one with other in the dark like the Andabata who fought with their eyes shut How much more safe is it that we all endeavour to get out of the pit of corruption and become guides to others of so doing We have heard some principal differences between the parties But 4. How fell these parties out THere are different reports and it is but reasonable that we hear both The Episcopal man tells us that the faction of Aerius observing how many Ecclesiastical Dignities were wisely conferred and worthily bestowed on persons pious and learned they envied the flourishing estate of the Church under Episcopal Government and being ambitious of those honours whereof they were conscious to themselves they were most unworthy and despairing that ever they should pass thorow the Temple of Vertue into that of Honour they resolved Flectere cum nequeant superes Acherenta movere And therefore for the satisfaction of their envy and ambition by their pretence of piety and zeal for the truth that is their own chosen tenents and feigned fear of Popery they stole into an interest much stronger then their own whereby they thought they might command all the world Under the fore-mentioned pretences they engaged the mutable populacy already weary and surfeting of a long peace unto their party by whose help what could they not do Some would change the Civil Government others the Ecclesiastical And all presumed that the sword could effect all this And therefore the yong men must be cursed into the war and the Pulpits must sound with Curse yee Merez c. And they did it bitterly Yea Merez hath been cursed on both sides and the yong men terrified out of doors conscientiously to kill and slay and the most have been thought to go forth in their simplicity O how many thousands have been slain in this and the neighbour Nations And many of those who returned with broken Legs and Arms and elswhere wounded in their bodies are dead in Hospitals cursing those who cursed them out Then the lean kine came forth and eat up the fat ones men of decayed and desperate fortunes repaired their estates with the ruines of those who were peaceable in the land Then was a man made an offender for a word and a snare was laid for him who reproved in the gate and the just was turned aside for a thing of nought And have we not known notorious whore-masters reeling drunkards profane swearers and cursers abominable lyars incarnate envy hatred malice and all uncharitableness have we not known those and a thousand such masked under the visor of the godly party For the cover of all this wickedness was that damnable art of seeming Hypocrisy Hypocrisy that might be felt it was so palpable The Episcopal man will draw a vail over all the rest which might be added Let us hear the Presbyter He layes all the blame upon the Episcopal clergy and tells us that their ambition and tyranny hath ruin'd all That this begun to work in the time of St. John who notes both in Dioirephes then Bishop before Aerius the Presbyter appeared in the Church that Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 John 9 10. Diotrephes was notable for his ambition He might no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have had the place of a Primate It 's necessary in every convention of men that there be one chief and first and others after him But Diotrephes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loved priority and primacy St. John blames his ill affection At all feasts and all meetings of men there are places of superiority nor doth our Lord disallow it where he saith lest a more honorable man come c. Our Saviour blames ambition in them who love the upper most rooms at feasts and the chief seates in the Synagogues Nor doth he disapprove salutations Math. 5.47 but chap. 23.7 He reproves the Rabbies affectation who loved greetings in the markets and to be called of men Rabbi Rabbi Nor was this ambition of Diotrephes discovered in some one act or other but it was habitual in him the Apostle saith nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes continuance in that affectation and ambition And yet the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes to his habitual ambition he was notriously loving high place and primacy And have there not been such Diotrephes among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have loved to be lording it over their brethren yea above their superiors what a shameful ambition was that when one Primate sate in the others lap our English Story records it How much greater ambition to advance himself above the King who is supream saith St. Peter Let his pretended Successor note that Ego Rex meus I and my King The Kings heart though he be supream must not be lifted up above his brethren And should the Priests heart be lifted up above his brethren yea above his Soveraâ—gn Does this proceed from knowledge that puffs up 1 Cor. 8. or indeed rather from want of knowledge A little knowledge puffs up but a great deal makes men lowly A few Pease or Beans make a great noise in an empty bladder blown up but a full sack makes none at all An empty Hogshead sounds more than a full Butt Or does this ambition arise from power Surgit animus cum potentia The minde commonly exalts it self with power And then most what abuseth that power to oppression and tyranny over others under them So that it is not safe to entrust so much power in one mans hand It hath been observed that they who have power in their own hand unless they be awed by the Omnipotent God are seldom just according to Mich 2.1 They practise iniquity c. because it is in the power of their hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men most of all do injury when they have power Therefore Diotrephes the Primate was a Tyrant domineered over and was in urious to the flock of Christ He cast the brethren out of the Church 3 John v. 10. And what have our Bishops done less which is quite contrary to our Saviors precept It is the speech of our Lord and the Bishop of our souls to his Apostles Math. 20.25 The Rulers of the Gentiles exercise dominion over them and the great ones exercise authority over them but it shall not be so among you The Episcopal man answers the Presbyter and tells him That some of his party framed a false Translation and he takes advantage of it for his cause For had the Lord given his Apostles power it was then lawful no doubt to have power And if they had power and authority might not they exercise it Otherwise to what end
upon the affections of the people However was it reasonable or equal that the faults of some one or few should redound to the blame yea extirpation of the whole Community Judge righteous judgement Is it just that because some Aldermen have been faulty in the Transactions of these late times therefore the whole rank and order of them should be taken away Or because some Presbyterians have been zealous and pragmatical in many unwarrantable actions is it therefore just or reasonable that the whole order of Presbyters should be extirpated O that these divided Parties would leave off the blaming one another and would enquire 5. Wherein they ought to agree THe endeavors of most men towards pacification have been spent in presenting certain Tenents and Principles wherein they would that all men should agree Hence the formula concordiae was framed and many other Confessions and Articles of Religion as those of the Church of England But its worth the enquiry whether all these pretences of Agreement tend not rather to division and disagreement than union amongst men that in some particular Opinions some might accord and in others oppose all other men To this purpose pains have been lately taken But the issue hath been rent and division Because they have endeavored such an Union as should be made by equivocal and amphibological Phrases which may be understood and taken divers ways which could hold men no longer together than that Artifice was unridled And if men agreed in these Tenents then they were on this side or that which gloried by encrease of their party Thus the Pharisees compassed Sea and Land to make Proselytes And many like them have labored to make men Orthodox as they speak that is to bring men to their opinions to think as they think while mean time little or no regard hath been had of the Christian life nor do men consider that it matters not much of what Religion or Opinion any man is if he be a knave The holy Scripture directs us not so much to Principles of Speculation as to good affection life and practise If thou do well c. Gen. 4. Cease to do evil learn to do well c. Esay 1. He hath shewen thee O man what is good c. Micah 6. Repent for the kingdom of heaven is at hand Bring forth fruits worthy amendment of life Math. 3. In every Nation they that fear God and work righteousness are accepted of him Otherwise to dogmatize to know and believe and hold this or that principle without the life affection and action cui bono to what what purpose is it See what account the Spirit of God makes of such Theory and Faith see Romans 2. and James 2. What then is it wherein we should agree That wherein they who differ and we all ought to agree is the wisdom and life of God in righteousness and holiness of truth This wisdom is begun in the fear of God The progress of it is in faith and hope The consummation of it is in the love of God and our neighbor The life of God is that from which we have been all alienated and unto which we are again lovingly called The archetypon of this is God himself who is our life and the Son of God who is our life and the Spirit of God which also is the Spirit of life This life is explicated in righteousuess which comprehends all graces and vertues of which that Poet whose verses were accounted Oracles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully turn'd Justitia in se se virtutes continet oâ—nes And we may English it In righteousness all vertues are contained The effect of this righteousness is peace whence another of the old Poets in his Genealogy of Vertues and Graces which he calls Gods saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace is the daughter of Justice and Equity This divine life came forth from the Lord in all purity This was prefigured by Eve taken out of Adam that is the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of Christ of whom then to come Adam was a figure Rom. 5. This Eve is the mother of all those who truly live as Hierusalem is said to be the mother of us all As this life came spotless and pure out of Gods hands so it must return unto him And therefore Christ loved his Church and gave himself for it that he might sanctifie it and cleanse it with washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephesians 5.25 26 27. Hitherto we are to be gathered Gen. 49.10 2 Thes 2.1 Hither tend all the labors of the Bishops and Presbyters Herein we all ought to meet Ephes 4.13 This divine life hath been much obscured and counterfeited by all sorts of Philosophers and false Christians and is said for that reason to be taken from he earth The Lord Jesus therefore appeared to make discovery of this divine life John 17. This is life eternal to know thee and whom thou hast sent Josus Christ And therefore the Apostle saith that he hath conquered death and doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlighten or illustrate the life which was darkened and obscured before 2 Tim. 1.10 And it is more and more discovered in the growth of it For as there are different ages in the natural life so likewise are there in the spiritual life And the wisdom of God enters into the holy souls according to the ages Wild. 7.27 To which purpose the Apostle is to be understood Ephes 4 7. Unto every one of us is given grace according to the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gift Christ that is of Christ himself who is that gift as our Lord calls Himself the gift of God John 4. For as the visible sun by few or many and often revolutions makes a like number of natural days or years in the outward and visible world after the same proportion in the invisible and spiritual world the sun of Righteousness lifts up the light of his countenance on the souls of those who fear him on whom he ariseth Malach. 4.2 And accordingly make some younger some elder some old aged men For if in truth and in Gods computation they were elder or yonger whom the world accounts such who should be more full of days then Adam and Methusala Who yet are never in all the Scripture said to be old men But Abraham the father of the faithful who had soon Christs days is said to die in a good old age and Joshua Job David Jehoida with some others all children in respect of those two are yet styled old men and full of days when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methusala many hundred years The Wise man speaks home to this Wisdom 4.8 9. That honorable old age is not
brought not without your own sins by what hand soever you were brought into it Acknowledge that God is just and own his good hand in bringing you out of that great tribulation Leave vengeance to him to whom it belongeth Put on Charity above all which is the bond of perfectness and let the peace of God umpire all differences in your hearts to which also you are called in one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be ye thankful that 's a good sense but it 's a better and more fit for that place gratrosi estote according to Hierom be ye gracious amiable and lovely according to that proverbial precept which it were to be wished that we all obeyed Ut ameris amabilis esto that thou mayest be beloved be lovely Shew this love and kindness of God to your brethren of the Presbytery You know the heart of oppressed men it's Gods argument to his people why they should love the Egyptians and it is the kindness of God to overcome evil with goodness and to love our enemies Let these considerations prevail with you above your ambition above your revenge For consider advisedly and in the sight of God and deal truely with your own heart what moves thee to desire a Bishoprick a Deanary a Prebend the Bishops Deans and Chapters lands or the land of the living The Honor annexed to that high place Digiâ— monstrari ac dicier hic est to be called Rabbi Rabbi Or that highest Honor that cometh of God onely whether the ease hoped for or the good work Whether thou rather desire the Corps and body of a Prebend or rather the duty of it Hospitality Almesgiving the trayning up of novices and yong men and fitting them for the work of the Lord that they may grow up and become Presbyters Priests or Elders all which is the soul and spirit of these dignities and I doubt not but it was the end at which the Founders and Donors aimed And if thou attain to these Honors consider the the greatest is servant of all That the Bishaps are Fathers and Shepherds and such an Office as inferres and requires sutable acts to the relations as that the Fathers deal fatherly with their children though they too often stubborn children as Moses did Num. 11. Deut. 1. that they rule the flock pedo non gladio rather with the spirit of meekness then with the rod rather with the rod then with the sword That they are Bishops that is Overseers of the Church and like the Lord the great Bishop of our souls they oversee many things and wink at small faults as the Lord doth Acts 17. That as they oversee all so all see them and such as they see their overseers such they think it 's lawful for them to be therefore St. Peter would that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 5. paterns to the flock And if they see them spotted they will bring forth a spotted issue of evil work Therefore as the Lord commanded Micha chap. 6.1 2. so let me the meanest of you in both your and mine own esteem that 's Micha speak unto these Mountaines the two swollen parties who as they say of Mountaines cannot meet nor touch one another but in puncto Yee are too high too lofty Remember the day of the Lord of hosts shall be upon every one that is proud and lofty and upon every one that is lifted up and he shall be brought low Esay 2.12 which must come to pass before we can see the salvation of God Luke 3.5 6. The Soveraign Majesty the King who is supream he hath exceedingly condescended and stoopt to the moderation of your differences pardoned many insolences even before pardon was desired Declared and resolved to pâ—â—mote the power of Godliness and to encourage the exercises of Religion publick and private c. granted and confirmed a liberty to tender consciences and that no man shall be disquieted or called in question for difference of opinions in matter of Religion which doth not disturb the peace of the Kingdom All which according to the divine wisdom and goodness in him he hath manifested in that beyond all precedents of former favours his most prudent and moderate Declaration concerning Ecclesiastical affaires Shall his Maâ—esty my brethren make your Peace and Unity your mutual Love and Reconcilation his study and should not you much more study the things which make for your own peace and unity and the peace of the Church and kingdom I know well there are many very learned men and great Students among you of both perswasions And I acknowledge my self much inferiour to many of you Yet since Micah must speak to the Mountains let me be bold to tell you that there is one main point of learning wherein many of you have declared your non-proficiency many of you have not studied to be quiet and to do your own busmess which was the counsel of learned St. Paul to his Thessalonians 1 Thess 4.11 I know well that many of you who cannot endure Episcopacy have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie Bishops in other mens dioceses and intermedled with the temporal affaires of the City and Nation under what pretence viz. in ordine ad spiritualia in order to spiritual things which is the same whereof your selves accuse the Bishop of Rome Yea there have not been wanting non-proficients in this study on both sides who have vigorously disquieted and disturbed the Church and Kingdom and indeed were the most notable troublers of our Israel Some of these to humour the people would tell them what the Kings Office and duty was toward his people and to prove it out of the Common-prayer-book viz. to preserve the people committed to his charge in wealth peace and Godliness And would remember the people what their liberties and properties were which the King ought to preserve and maintain And by this craft they had their wealth as Demetrius told his fellow-tradesmen and many a good morsel they got by it for they had read and were perfect in that rule cave ne majorum tibi forte Limina frigescant that otherwise they should have cold entertainment at the great mens tables On the other side the King was taught what his prerogative was â—nd what the peoples duty was to him To give unto Caesar the things that are Caesars that every soul should be subject to the higher powers c. Mean time the King was not told what his duty was toward his people Nor the people what their duty was toward their King So that both heard what the others duty was not what their own was and hence both parties were embittered one against the other by the evil spirit in the mouth of the Prophets Did these men do their own business Surely no. For though they preached the word yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men and illogical they did it out of due place unlearned men who had not studied to be quiet and