Ordination God forbid they should not with all candor and impartiality be heard with all chearfulnesse accepted and with all uprightnesse be entertained No good man or worthy Minister is so vain as to fancy he may not be mended and happily improved But first let those alterations and novelties which beare this title of reformation and amendment be publiquely set forth duly seriously and impartially be weighed in the balance of sober demonstrations and sound reasonings so as becomes the honour wisdome and piety of this Nation before they be injuriously concluded and forcibly obtruded upon conscientious Ministers or people The English world as other Protestant Churches hath had enough of the Apes and Peacocks which crafty Merchants have ever sought to vend to the vulgar if they have any gold and spices any commodities that are of reall use and worth it is pity the worlds wants have not been sooner supplyed and their expectations satisfied which being so long deluded and oft frustrated hath made sober Christians to suspect the whole fraight of some mens religious novelties to be nothing else but far fetcht and dear bought toyes variating so much from the uniform judgement and universall practise of all ancient and modern Churches of the best note and account no lesse than from the worthy constitution and wise frame of this reformed Church of England whose honor and renown was justly great in the Christian world for its piety and peace its order and its proficiency in all good learning sound doctrine and holy manners which owed as much as any Church under heaven to the wisdome piety and impartiality of its Ministers and reformers under God as also to its establishers and defenders Nor have the effects of later offers and endeavours to mend or change their work been yet so excellent or blest as to give any cause to preferre these before them who no doubt could easily have reached those later seeming heights and raptures of Religion and Reformation which some men so much boast of in their hotter yet looser tempers but those learned grave and godly men considered in the extern polity and frame of Religion what was then most necessary and convenient for men and times what latitudes of prudence and graines of charity are to be allowed by Christian piety Not prescribing their plat-formes then fitted to the publique good as the Non ultras of Reformation but giving posterity a pattern that if we would indeed attain to further perfection we should imitate their wise and charitable moderation and tread in their humble easie and even steps which were not slippery with bloud nor rough with insolencies nor unequall with factions nor dark with policies nor extravagant with varieties but fairly laid out and freely carried on by due authority with publique and impartiall counsels in a peaceable way to a general uniformity and satisfaction of both the most and the best Whereas among the many specious offers and earnest importunities either formerly or lately made by some men in reference to Rel gion and the Ministry of it in this Church little hath hitherto appeared to have any uniform or well-formed face of further edification or future bettering of Religion in doctrine government discipline or manners Some few it may be of honest hearts have taken to themselves a liberty to serve God in that way they best fancy and most affect But thousands have run to errour ignorance atheism and licentiousnesse under that colour of freedome which besides the laxation and confusion brought among the bad hath occasioned great heart-burning and distance and uncharitablenesse among those that seemed to be good In some things indeed sober and wise men have offered good counsell and propounded some things fit to be considered of and embraced but the noise and violence of other mens passions and interests suffer not those mens calmer voices to be heard Their rougher work seemes to be all with axes and hammers not for building or repairing the Temple of God without noise but for beating all down with the greatest stir and clamour they can make All is for demolishing Schools and Universities for despising all learning and sciences for taking away all order society larger communion subordination and government in the Church for casting away all ancient Ordination and authoritative Ministry that we may be left in the next age like the Tohu and Bohu of the Chaos void of light and full of confusion without good learning or true Religion without any form or power of godlinesse So far are those lines which the Antiministeriall fury and folly drawes from running parallel to piety or Christianity to right Reason or true Religion that they are most diametrically opposite to all civility prudence policy sense of honour and principles of humanity Of which deformities and defects none are lesse patient to hear than they that are most guilty whose preposterous activity rather than sit still must needs imploy it self in pulling all down which is indeed the work of plebeian hands and pragmaticall spirits but to build or repair either Church or State is the businesse onely of wise and well advised persons such as having publique and generall consent to deliberate of such things may also have an universall influence in the reason and authority of their determinations But such able men are hardly found in Countrey crowds and illiterate heaps nor are they very forward to obtrude themselves upon publique works without a very fair call from God and man which they doe not think to be the either countrey-mans whistle or the armed mans trumpet From neither of which as this Author hath any invitation to this work so he hath no temptation in it to captate favour with the giddy and uncertain vulgar by seeming to adore their Diana's or admire their many new masters and their rarer gifts which make them worthy indeed of such soft and sequacious disciples Nor yet hath he any design to ingratiate with supercilious and self-suspecting greatnesse or to comply with the more solemn errors and graver extravagancies of those who study safety more than piety who think to flatter Magistrates by crying down Ministers being more afraid of that sword which can but kill the body than of that which proceeds out of the mouth of Christ and is able to slay both soul and body He bespeaks no men further than the truth justice and merit of this cause of the Evangelicall Ministry made good by Scripture Antiquity and good experience among us here in England may perswade them to look favourably and friendly on the Authour and his endeavour wherein albeit every one that ownes himself to be a Christian in this Church is highly concerned yet the undertaking seemes to have very little tempting in it or inviting to it as now the face of the Ministry of the Church of England seemes to appear besmeared and disguised with infinite odious aspersions loaden with unmerited injuries and indignities a wonder to its enemies and friends a sad spectacle
Christ and his Church for his and your true Ministers Heb. 11.25 or else to chuse with Moses rather to suffer with them than to be any way assistant to rejoycing in or compliant with the ruine of them that so in all things you may adorn the doctrine of Christ Tit. 2 10. and honor the true Reformed Christian Religion established and professed in this Church of England To your judicious Zeal sincere Piety unbyassed Charity holy Discretion which have no leaven of sinister ends or unworthy policies being got above the vain hopes fears diffidences and designs of meer men I do in all Christian Charity and Humility present this Apology in the behalf of those Pearls the true Ministers of this Church of England whose worth is not abated though their lustre be obscured Matth. 7.11 nor are they less precious when trampled by Swine under their feet Rev. 2.11 nor less Stars in Christs right hand and fixed in the Firmament of the true Church when they are clouded by these Fogs and Vapors Rev. 9.2 which ascend from the Earth or from the bottomless pit from the malice and rage of men or devils Godly Ministers sufferings are their Glory Heb. 5.9 2.10 Luke 22. Nothing more adorned and perfected Christs divine Person and meritorious Patience than his being blinded buffetted scourged mocked reviled stripped crowned with Thorns and Crucified * Inglerii desormes esse non possumus quocunque modo ad Christi imaginem conformamur cujus nunquam magis enituit gloria quam quae sputo sanguine vibicibus operiebatur Chrys Isai 53. 2 Pet. 2.6 1 Cor. 4.13 Matth. 5.11 Phil. 1.29 Col. 1.24 1 Pet. 4.14 Psal 4. Acts 6.15 Jude 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor was he less a King and Saviour when his Purple Robe was taken off and his own Garments divided among the soldiers He was not less the Messias the sent and anointed of God the Great Preacher and fulfiller of Righteousness when he was the scorn and outcast of men nor a less precious Foundation and corner Stone when refused by foolish builders who dashed themselves against him instead of building and resting by Faith upon him In like sort the true Ministers of this Church whom the pride and wantonness of some men glories to account as the filth and off-scouring of all things to speak and do all maner of evil against them falsly and injuriously if they may be so far blest of God and honored as to suffer after Christs example and to make up to their measure the remainder of the sufferings of Christ in his Body the Church there is no doubt but the Spirit of Glory will more rest upon them the power of Christ be more perfected in them and the light of Gods countenance be more shining on them than when their Corn and Wine and Oylincreased their faces will then appear most as Angels of God when with Saint Stephen they are beset with showres of stones overwhelmed with all maner of hard speeches and rude indignities Thus it becomes the proud and petulant world to act and thus it becomes learned able and humble Ministers to suffer Who have then least cause to be ashamed when they are most opposed and oppressed for Christs sake For troden in the wine-press of mans displeasure they may then yield the noblest juyce and most generous expressions of their Zeal Courage and Constancy Wherefore I have adventured although the weakest and unworthiest among many of my Fathers and Brethren the Ministers of this Church of England so far to satisfie the worlds curiosity as to give them some prospect and view of the Ministers of England in their present distresses feare and afflictions that men may see with how stedfast countenances they can look upon their adversaries Acts 6.15 while they stop their ears against them gnash their teeth at them and threaten utterly to destroy them that their causeless and implacable enemies may behold with what divine comfort and assurance they can walk both cheerfully and uprightly amidst their fiery furnaces Dan. 4. into which they are therefore cast because they will not fall down and worship * As Idols so are false Teachers Dolores Vanitates Labores Stultitiae Abominationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mordii Res vana nihili Mark 3.14 And Jesus ordained twelve that they should be with him and that he might send them forth to Preach Acts 25.11 Toto caelo distant benè operari desperare Sibi conscia virtus Dat animos those Idol-shepherds those False-prophets Zach. 11.17 those Meer-images of Ministers which have set up themselves as gods in the Church of God such as neither they nor their Fore-fathers nor any Church of Christ for One thousand six hundred yeers ever knew or heard of who were ever blessed and thankfully contented in all times either of persecution or peace with those true Ministers who in a right way of due Ordination descended from and succeeded in the place and ordinary power of the Apostles and the other Disciples which were first sent and ordained by Christ Which the true Ministers of the Church of England being conscious to themselves as I shall after prove that they have rightly received they have this confidence still That they are neither so forsaken of God nor destitute of good Consciences nor despised by good men nor do they despair but that they may have leave be able and permitted with just freedom and modest courage to plead their cause before any Tribunal of men not doubting but they may have so fair an hearing as St. Paul their Great Predecessor both in Preaching and Sufferings hoped from Felix Festus Agrippa or Caesar Of whose piety the Apostle having no great perswasion yet he charitably presumed to finde so much equity and common humanity in them as not to be condemned by them being unheard or to be acquitted as to any crimes falsly laid to his charge if he had but the favor of a fair Trial and impartial Hearing So hard it is for a good man ever to despair in a good cause And however my confidence be just and wel-grounded 3. Reason of this Address as to the merit of that Cause which I have by Gods help undertaken yet when I consider my strength which is small my infirmities which are many my defects which are manifest my interest with men of place and power which is very little and the prejudice against whatever I or any other Minister can do in this kinde which may be great and many I have as feeble Creatures Quod deest viribus habent cautelâ conscious to their weakness are wont to do fled to the refuge and assistance first of Gods grace which is sufficient for me and which in the midst of threatnings Acts 27. storms and shipwrack bids me be of good chear Next to that of your mediation O excellent Souls who are every where dispersed in this Nation
untractable World are not ignorant what noble Precedents may be alleged for my writing in this maner of Apology which is or ought to be a * Apologeticum scribendi genus est mixtura quaedam oratoris disputantis Dialectici deprecantis Eras twisting of Logick and Rethorick together a Checquer-work of Arguments and Oratory studying to cloth the Bones and Sinews of Syllogisms with the smoothness and beauty of Eloquence seeking at once both to convince the Understanding and to excite the Affections For besides those lesser and obscurer pieces recorded by the Antients of Aristides Melito * Quadratus ApostoloruÌ„ Discipulum Aâ—heniensis Pontifex Ecclesiae Adriano principi librum pro Christiana Religione tardidit Et tantae admirationis omnibus fuit ut persecutionem gravissimam illius exellens sedaret ingenium Cant. 2.2 Jeron ad Mag. de Aristide aliis doctis Christianis Quadratus Apollinaris Methodius Johannes Gram. Themistius and Apollonius this last being a Roman Senator wrote and recited in the Senate his Apollogy for the Christians and was after crowned with Martyrdom We have also extant those famous Apologies of Justine Martyr who dedicated his first to the Roman Senate and his second to Antoninus Pius Augustus also that of Tertullian who in the time of Severus the Emperor seeing Christians persecuted onely for the * Vel solo nomine ex praejudicio domnantur Christiam Ter. Apol. Name as a sufficient crime as many Ministers now are by some men wrote his Learned large and accurate Apology dedicating it to the Emperor and his Son Saint Hilary also wrote a Defence for the Orthodox against the Arrians presenting it to Constantius the Emperor And of later times in its kinde inferior to none is that Apology of the Learned Pious and incomparable Bishop Jewel * Bishop Jewels Apology The former wrote their Learned Modest and Eloquent Apologies for Christian Religion as it then stood like the Lilly among the Thorns baited persecuted and condemned on all sides by the Heathen who wanted neither numbers nor arts nor power to oppress yet was it boyed up and preserved by Gods blessing on the learned Courage and industrious Constancy of those and other Holy Men This last our Renowned Countryman vindicated the Reformed Churches and particularly this of England for their not complying with and submitting to the Councel of Trent and for their necessary receding from the Church of Rome so far onely as this did in Doctrine or Maners from the Scripture Rules and from the Primitive Judgement Canons and practise of the Fathers the first Councils and the Primitive purest Churches That excellent Prelate no doubt would have then fully asserted as he did other points then in dispute the Order Honor Office and Authority of the Ministry of the Church of England if either the ignorance or malice of those times had been so far guilty and ingenious as to question or oppose it which some men now do who dare any thing but to be wise honest and humble I know my self unworthy to bring up the rear of so gallant a Troop of Worthies in all Ages 5. Why by this Author nor is it from the ignorance of my own Tenuities or other mens Sufficiencies that I have thus far adventured to list my self in the Army of Christian Apologists or to march under the Banner of this Apology Onely in some respects I seemed to some men if not to my self to be signed out by providence to this duty or endeavor at least in as much as I may be thought redeemed somewhat beyond the ordinary from that grand prejudice which is like a beam in many Readers eyes or like a dead Fly ready to viciate the sweetest Confections made by any Minister in this kinde As if all were done onely for that livelihood and estate which their Church-Livings afford them that any Ministers so stickle and contend to uphold their Function and Ministry either by speech or writing Few men stand freer from the dashes of this suspition than my self in regard of either present benefit or future expectation by any imployment in the Ministry which is such as neither an idle man would undertake the work nor a covetous man much envy the reward Yet I thank God I want not either abilities or opportunities to exercise Piety and Charity among a company of poor for the most part yet good and orderly people whose love respect and peaceable carriage to me in these times hath merited that I should prefer the good of their souls before any private advantages so long as I am over them in the Lord. I thank God I have far less temptations of private interest than would be required to put any discreet man upon so rough an adventure in a tempestuous Sea where silence with safety were to be chosen rather than publickness with peril if I did not consciously and charitable look much more upon the publick where taking a general view of the state and condition wherein most of my Brethren the Ministers either are or are like to be in this Church if some men may have their wills I cannot but with shame and sorrow behold in all corners of the Land to how low an ebb not onely their persons but the whole profession of the Ministry now is or is like to be brought for Government Maintenance Reputation Authority and Succession in these Churches through the dissentions of these times And truly in the midst of our dust and ashes we the Ministers of England must confess That with no less justice than severity the Lord hath poured upon us this shame and confusion of face as well as upon other ranks and orders of men since our many great spots and foul stains both in Doctrine and Maners could not but be the more remarkably offensive to God and man by how much in the sacredness and eminency of that Calling more exact holiness was expected from us and pretended by us 1. Whence the lapse of Ministers in the love and reputation they had And here I hope I shall not give any my Betters or my Brethren any offence while I humbly prostrate my self in the Porch and Threshold of this Apology giving glory to God and taking shame to my self as well as others Not by an uncharitable censuring of any man but by a penitential searching and discovering the true cause for which I think the Lord hath poured this contempt upon the Ministers of this Church Herein to begin aright with God and our own Consciences may best relieve us with men the disburthening of a ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 15. Quicquid defisit pietati aut charitati confessionis humilitas suppleat Bern. 2 Sam. 12.13 is half buoying it up when sunk or a ground Ingenuous confession is a good part and a great pledge of future amendment Some diseases are half healed as soon as well searched and discovered It may be we may finde the same readiness both
cunning of some the credulity of others and the custom of most men serves where seconded with power to scare and amuse the world so as to keep the vulgar in some aw and subjection And in their best and foberest temper they hold That no Religion is or ought to be other than a lackey and dependant on secular power that piety must be subordinate to policy that there the people serve God well enough where they are kept in subjection to those that rule them From whose politick dispensations and allowances they are humbly and contentedly to receive what Scriptures Law and Gospel holy Institutions Ministry and Religion those who govern them think fittest whereby to preserve themselves in power and others in peace under them That where the principles of Christian or Reformed Religion which hath so far obtained credit in these Western parts of the World do cross or condemn the designs and interests of those in Sovereinty how unjustifiable soever they are for righteousness or true holiness yet are they by Reasons of State and the supposed Laws of Necessity first to be dispensed withall and actually violated Next by secret warpings variations connivencies and tollerations they are to be ravelled weakned discountenanced and decryed Thus gradually and fuly introducing new parties and factions in Religion which cryed up by men of looser principles profaner wits and flattering tongues also set off and sweetned with novelty profit and power will soon bear down and cast out with specious shews of easier cheaper freer and safer modellings all true Religion and the true Ministry of it and all the antient if they seem contrariant ways though never so well setled and approved not onely by the best and holiest of men but as to their constant preservation even by God himself Indeed all experience teacheth us 17. Ambition the Mâ—ch of true Religion That no passion in the soul of man is less patient of sober just and truly religious bounds than * Luctanter agrè fert humana ambitiâ— Christi jugâ—â— am Dei Imperitur nec libeâ—ter crutem giâ—â—â—â—â—ui sceptra captant diademata aucupantur Parisiens Ambition which will rather adventure as it were to countermand and over-rule God himself than fail to rule over man Nor hath any thing caused more changes tossings and persecutions in the Church than this forcing religious rectitudes and the immutable rules of divine Truth Order and holy Institutions to bend to and comply with the * Cupido dominandi cunctis affectibus dominantior Tacit An. l. 15. crookedness of ambitious worldly * Regnandi causa violandum est jus caeteris aequitatem cole Jul. Caes Suet. interests Insomuch that very Reformations pretended and by well meaning men intended have oftentimes degenerated to great deformities through the immoderations and transports of those who cannot in reason of State as they pretend subject themselves to or continue to use those severer rules of righteousness or follow those primitive examples of holy Discipline and Religious orders which Christ and his Church hath set before them but they must so far wrest and innovate Religion formerly established and remove the antient Land-marks which their forefathers observed as they finde or fancy necessary to the interest of that party or power which they have undertaken Hence inevitably follows by those unreasonable * Pope Pius the fifth could not with patience hear of Ragioni di Stato counting those pretensions to be against all true Religion and Moral Virtues L. Verul Reasons of State which not the Word of God nor his providence nor any true prudence but onely some mens fancies passions lusts and follies make necessary That the antient established Ministry and true Ministers be they never so able worthy useful and necessary must either be quite removed and changed or else by degrees drawn to new Modellings and Conformities which can never be done without great snares to many injuries to others and discouragements to all that have any thing in them of Religious setledness whose pious and judicious constancy in their holy way and profession chusing rather to serve the Lord than the variating humors of any men and times shall be judged pertinacy faction and the next step to Rebellion how useful peaceable and commendable soever their gifts and mindes and maners be in the Church of Christ To this Tarpeian rock and precipice by Gods permission and the English worlds variation in Civil and Ecclesiastical affairs doth seem to be brought as to some mens designs and purposes the whole frame and being of the Reformed Religion in this Church of England as to its formerly established Doctrine Discipline Government and true Ministry Not but that I know the Lord Jesus Christ can withdraw this his Church and Ministers as he did himself from their malice Luke 4.30 who sought to cast him down headlong from the browe of that Hill on which their City stood I know he is as willing able and careful to save his faithful servants as himself And who knows 2 Kings 5. how far God may be pleased to use as he did the relation of the * Sermentâ—â—â—â—cilla sequitur heri sanitas per servulam captivam liberatur leprosus Dominus De parvo momento pendent res magni momenti uâ— vel â—â—xima Dei esperâ—â—ur August captive maid in order to his mercy both for healing and converting Naaman this humble Intercession and Apology of the meanest of his servants who ows all he is hath or can do to his bounty and mercy God oft hangs great weights on small wires and sets great wheels on work by little springs We know that words spoken in due season before the * Monet Deus de proposito ut praeviniamus decretum quasi à nobis poenitentibus poenitentiam discat dominus Fulgent decree be gone forth Zach. 2.7 may be acceptable and powerful even with God himself how much more should they be as * Prov. 25.11 Verba tam splendida quà m pretiosa pietate bona tempestiditate grata Bern. Apples of Gold in Pictures of Silver to sober and religious men and in the behalf of those who at least have deserved to be heard before they be condemned and destroyed I have read of Sabbacus a King of Ethiopia * Herodoti Clio. who being by dreams admonished that he could not possess himself of the Kingdom of Egypt otherways than by Sacrilege * Servil de Mirandis l. 1. and the slaying of the Priests he chose rather to lay aside his claim and advantages of War which he had gotten and to refer the Government of that Kingdom to twelve Wisemen who erected to the memory of that Princes piety one of the stateliest Pyramids of Egypt which yet remains How much more will it become Christians in any way of Power and Magistracy not to make their way upon the spoils nor lay the foundations or to carry on the fabrick of their greatness and
Governours in every Church as hath been proved than if some one or more cunning fellows should perswade credulous and silly people whom they find or lead into the dark or else blind them that they were indeed stark blind and had no power of themselves to see or open their eyes but must wholly be led by their guidance without having any sight or benefit of the Sun These poor seduced men have no more to do in point of relieving themselves and confuting so gross Impostors but only to open their eyes freely and to use the light of that Sun which they easily and clearly see shining over all the world which is not more evident to sense than this Truth is to judicious Christians That the power of Ordeining Ministers hath alwayes and only been in the Pastors Bishops and Guides of the Church who both ruled well and also laboured diligently in the Word and doctrine And since true Christians in this Reformed Church of England both Ministers and people have been so happy in this Church as to be delivered from the Romish superstitions and Papall usurpations they have now no cause to be less cautious or more patient to be gulled and deluded by popular seductions lest the second error be worse than the first Inasmuch as the furies and confusions of the vulgar are more dangerous than any errors of Popes or Bishops or Presbyters are like to be as Earthquakes are more dreadfull and pernicious than Eclipses or the Cloudings of the lights of Heaven The lights of the Church may recover their lustre and vigour in due time nor do they ever shine so dark but they afford a competent light to shew the way to Heaven But popular precipitancies and licentious extravagancies of the vulgar are likest to overthrow all religion and bury all Christianity by Gothick and Mahumetan methods in Atheism Illiterateness Confusion and Barbarity For as they have least skill in them and no authority given them to order and rule Church affairs so they have most passion and unbridled violence in them least able to distinguish between the abuse and use of things between gold and dross between what is of God or of Man when once they have got power and say that they know not what is become of their Mosesses Exod. â—6â— their divinely appointed guides their duly ordeined Bishops and Ministers the first thing they do is to make themselves molten Images and contribute both their Earings and their Ears their hearts and hands to those Calves which they set us for Tamuzzes Ezek. 8.3 or Images of jealousie and abominations whereby to provoke the God of heaven to wrath to reproach the honour of Christ to affront the true Ministers and to make the Reformed religion and this Church to become an hissing and astonishment to all round about A wise man of Spain saâ—d It is better in Church as well as in places of Civill power and Judicature to prefer corrupt men than weak and foolish The one is as a thief in a Vineyard who will only take ripe grapes till he is satisfied the other as an Asse which eats ripe and green crops the Vines treads down much with his heels and when his belly is full tumbles among them But our Antiministeriall Adversaries are still ready with scorn and laughter to demand What can Ministers 13. The vertue of holy Ordination Object either as Bishops or Presbyters confer more than other Christians in the point of Ordination What vertue or charm is there in the imposing of their hands or in their prayers by which to add to any mans ministeriall gifts and graces or to invest any man in a way of Church power more than is in any other Christians whose gifts and graces may be equall or exceeding their Infirmities far less than many Ministers are What power can they have to give the holy Ghost as they express in the form of Ordination yea whence do they challenge as of right the Name of Clergy-men as peculiar to their tribe and Calling where as all the Lords people are his lot and his inheritance and God is theirs Nor ought they contemptuously as by way of diminution to be called Lay-men or the Laity Since they are all spiritually anointed and chosen of God to be Kings Priests and Prophets I Answer Answ Of the Laity and Clergy Clem. Rom. ep ad Cor. p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay-man is bound up by Lay commands 〈◊〉 keâ— hâ— rank Igâ—â— epist frâ—quently Tertul. Hoâ—â—â— Presbyter qui cras Laicus Laicâ— Sacerdotaliâ— munera injungunt De prae ad haer c. 42. saepe alibi St. Cyprian often So Clemens of Alexand. Differentiam inter ordinem plebem constituit Ecclesiae autoritas honor per ordinis câ—nsessum sanctificatus à Deo Tertul. de exh ad Cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Const Apost l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vid. Dr. Prideaux Praelect Consuetudo certissiâ—a loquendi magistra utendumque planè sermone ut nummo cui publica est forma Quintil. Jnst l. 1. c. 6. Sermo constâ—t ratione vetustate authoritate consuctudine Id. Vetera verba majestas religio quaedam commendat Id. to this last scruple first as least being not so much a beam as a mote in some mens tender eyes which like Leahs are easily offended As for the names then of Clergy and Laity in which the Nasuter Criticks of this age sent something of pride in the Ecclesiasticks or Ministers and of despiciency toward the faithfull people who are to be animated and flattered any way against the Ministry of the Church They may know that this distinction between the Clergy and Laity hath been used in the Church from the very first Primitive times as the antient Fathers Councils and the Histories of the Churches both Greek and Latin do testifie nor was the one ever intended or upbraided for a badge of vanity to the Ministry nor the other imputed for a brand of scorn to the people The piety and charity of those times were not at leisure thus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stumble at straws I am sure as they antiently were so they still are usuall notes of difference in point of office and duty between Ministers and people not only in our ordinary Language yea in the exacter stile of our Laws which give both reall and nominall distinctions with the greatest authority Nor are they at all against the Scripture sense and meaning if they be not just to its words since the word of Christ hath evidently placed as limits of office so Marks and names of distinction between the one and the other as Pastor and Flock Doctor and Disciple Ruler and ruled c. Yea and we may easiâ—y gather from the Scripture dialect that as the faithfull people are in generall Clerus Ecclesia the lot or portion and heritage of the Lord So the Ministers are Clerus Ecclesiae A lot heritage and portion given by
is wonted to present The teares of some mingled with their owne or others bloud the cryes and sighes of some with the laughter of others smiles with sorrowes hopes with despaires joyes with terrors Lamentations of some with the triumphs of others The insolency of any prevailing faction hardly enduring the underling or suppressed party to plead their cause either by law or prepossession to deplore their losses defeats poverties and oppressions which they either feel or fear nor yet to enjoy the liberty of their private consciences And all this strugling fury and confusion both in Church and State meerly to bring forth or to nourish up some Pharez or Esau some opinion or faction which must come in by a breach and prevaile by violence After this horrid scene and fashion and on such Theaters of mutuall massa crings fightings and wars are divided Churches broken factions and uncharitable Christians always ready to act their sad and sanguinary parts of Religion if there be not wise and powerfull Magistrates to curb and restrain them Some mens spirits are ever dancing in the circles of Reformations trampling on the ruines of Churches and States of charity and peace lost in endlesse disputes and wearied with restlesse agitations starting many things and long pursuing nothing Ever hunting for novelties and following with eagernesse and lowdnesse the game they last sprang or put up till they light on another Still casting away all that is old though never so good and proper for any thing that is new though never so bad and impertinent being better pleased with a fooles coat of yesterdayes making though never so fantastick and ridiculous than with the ancient robes of a wise and grave Counsellour never so rich and comely preferring a rent or piece of Christ coat before the whole and entire garment Thus ever learning fancying cavilling contending disputing and if they can destroying one another for matters of religion poore mortals and consumptionary Christians tear others and tire out themselves untill having thus wasted the fervor of their spirits and more youthfull activity of their lives at length the dulnesse of age or the burthen of infirmities or the defeat of their designes or the decline of their faction or the wasting of their estates or the conscience of their follies or the summons of death so dispirit and appale these sometimes so great Zealots and sticklers for what they call Religion that they appeare like very Ghosts and Carkuses of Christians poor blinde naked withered deformed and tattered in their Religion both as to Conscience comfort and credit Far enough God knowes from that soundnesse of judgement that setlednesse in the faith that sobernesse of Zeal that warmth of charity that constancy of comfort that sincerity of joy that saint-like patience that blessed peace and that lively hope which becomes and usually appeares in those that have been and are sincerely religious and truly gracious that is knowing serious and conscientious Christians who have a long time been entertained not with splendid fancies and specious novelties wrested prophecies and rare inventions touching government of Churches modelling of Religion and Saints reigning but with the treasures of divine wisdome with the rivers of spirituall pleasures with the fulnesse of heavenly joyes with the sweetnesse of Christs love and Christians communion with the feasts of faith unfeigned with the banquets of well grounded hope with the marrow and fatnesse of good works of an usefull holy life which are to be had not in fantastique novelties and curious impertinencies in unwarrantable and self-condemning practises but in the serious study of the Scriptures in the diligent attending on the Ministry of the Word and all other holy duties in fervent and frequent prayers in Catholick communion with charity towards all that professe to be Christians in a patient meek orderly just and honest conversation toward all men whatsoever From which whoever swerves though with never so specious and successefull aberrations which vulgar mindes may think gay and glorious novelties of Religion like the flying of Simon Magus or Mahomets extasies yet they are to be pitied not followed by any children of true wisdome which is from above both pure and peaceable Jam. 3.17 Whose lawful progenie the professors of pure Religion and undefiled have in all times been as in worth far superiour so in number and power oft inferiour to the spurious issues and by-blowes of faction and superstition which as easily fall into fractures among themselves as they naturally confederate against that onely true and legitimate off-spring of Heaven True Religion which is as the Poets feigned of Pallas the daughter of the Divine minde the descent and darling of the true God For as it hath been wonderfully brought forth so it hath alwayes been tenderly brought up by that power wisdome and love which are in those eternall relations infinite perfections and essentiall endearements wherewith the Divine Nature everlastingly happy recreates and enjoyes it self which are set forth to us under the familiar names yet mysterious and adorable Persons of Father Son and Holy Ghost in whom is an holy variety with an happy Unity a reall diversity yet an essentiall identity Who have taught the Church true Religion in a few words Know and doe the will of God Beleive and repent Live in light and love in verity and charity in righteousnesse and true holinesse without which all Religion is vain either fanstaticall or hypocriticall unprofitable or damnable From which plain paths and grand principles of true Christian Religion the Author of this defence having observed the great and confused variations of many Christians as in all ages so never more than in this his intent in this work must be and is as he said Not to gratifie any side or faction never so swoln with plausible pretensions with pleasant fancies with gainfull successes or overgrown with splenitick severities and melancholy discontents but onely to make good by the impartiality of clear Scripture sound Reason and purest Antiquity that station and office wherein the providence of God hath placed him and many others far his betters in the publique Ministry of that Religion which as Christian and reformed was established and professed here in the Church of England Which of any Reformed Church hath ever since the Reformation had the honor of being both much admired and mightily opposed So that its miraculous peace and prosperity for so many years past as they were the effects of Gods indulgence and of the great wisdome of governours in Church and State so they were alwayes set off and improved by those many and smart oppositions both forain and domestick which were made against it both as to its truth and peace its doctrine and discipline All which men of excellent learning and lives in this Church have valiantly sustained and happily repelled to the great advancement of Gods glory the prosperity of this Nation the honour of this reformed Church and the comfort of all judicious Christians And
pro corum inter quos vivitur societate observandum est Aust Ep. 118. ad Jan. Salvà fidei regula de D sciplina contendentibus suprema lex est Ecclesiae paâ— Blondel sent Jeron praef Furthermore The great Motor of some mens passion zeal and activity against this Reformed Church was that one Error against the judgement liberty and practice of all antiquity which is fundamentall as to the Churches polity and extern Peace namely That nothing may be used in the Church as to externals which is not expresly and precisely commanded in the word Which yet themselves observe not when they come to have power either to form and act some things they take in upon prudentiall account as their Church-Covenant of the form and words of which they are not yet agreed which they urge so their requiring each Member to give an account not of the historicall belief of the truth but of the work of grace and conversion which no Scripture requires or Church ever practis'd That of St. Austin hath been often inculcated by many learned quiet and godly men in this Church of England and elsewhere as a most certain truth That however the Faith Doctrine Sacraments and Ministry of the Church are precisely of divine Institution rising from a divine Spring and conveyed in a like sacred Current which ows nothing to the wisdom policy power or authority of man yet the extern dispensation of this Faith Sacraments and divine Ministrations together with the fence and hedge of them the necessary Government Order and Discipline of the Church in its parts and in the whole these doe fall much under the managing of right reason rules of good order and common prudence all which attends true Religion So that they neither have nor needed nor indeed were easily capable of such positive precise and particular precepts or commands as these men fancy and by this pertinacious fancy they have cast great snares on the consciences of many great scandals on the Churches both antient and modern and great restraints on that l berty which Jesus Christ left to his Churches in these things according as various occasions and times might require Sumus homines ciâ—es cum fimus Châ—istiani Salv. None but foolish and fanatick men can think that when men turned Christians they ceased to be men or being Christian men they needed not still to be governed both as Christians and as men by reason joyned to Religion which will very well agree carrying on Re igious ends by such prudent and proportionate means and in such good order as is agreeable to right reason and the generall directions of Religion which never abandoned or taught any Christian to start at and abhor Naturae lâ—â—en rationis radios non extinguit sed excitat Religio quae non vera tantum sed decora postulat Aust Phil. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever things are true honest or comly just pure lovely of good report if any vertue any praise think on these things or meditate with reason and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is taught by the very light of nature and those common principles of reason and order or polity which teach the way of all Government and subjection either of yonger to the elder whence is the very ground of all Presbytery or of weaker to the stronger or of the foolisher to the wiser or of the ignorant to the learned or of many to some few for the good of all None of which methods can cross Religion nor being observed in some due measure can be blamed nor ought factiously to be altered by the members of any setled Church in which there is neither Apostacy from the Faith nor recession from the Scriptures nor alteration of the substance of Christs holy Institution which this Church of England not-being guilty of but apparently professing and fully adhering to the Scriptures as the ground rule and limit of Faith and holy Mysteries We doubt not but however it used the wisdom of learned wise and holy men and followed the warrant of the Primitive Churches in the extern maner and methods of holy Administrations Government and Discipline yet it may and ought still as it doth lay claim to the right and honor of an eminent part of the true Catholike Church of Christ having a true Ministry and true Ministrations In which I believe all the Apostles and Primitive Martyrs and Confessors in all Ages would most willingly have owned and approved yea the Great God from Heaven hath attested it and still doth to the consciences of thousands of excellent Christians which have had their birth and growths to Religion in this Church of England So that the out-cryes abhorrencies and extirpations carried on so eagerly against the main constitution frame and Ministry of this Church by many who now appear to be men of little charity and strong passions and very weak reason as if we were all-over Popish Superstitious Antichristian altogether polluted intollerable c. Those calumnies and clamors wanted both that truth that caution and that charity which should be used in any thing tending to disturb or discourage any true Christian or Church of Christ whose differences in some small external things from us in judgment or practice we ought to bear upon the account of those many great things in which we agree with them as Christians Nor ought poor men of private parts and place in Church and State so to swell at any time with the thought of any Liberty and Power in common given them from Christ to reign with him or to reform c. as to drive like tipsy Mariners those rightful Pilots from the Helm or to break their card and compass of antient design draught and form by which they steered as they ought or as they could in the distress of times And this onely That these new undertakers may try how they can delineate new carts or maps and how soon they can over-whelm or over-set so fair rich and goodly a Vessel as this Church of England once was in the eye of all the World but our own This Iland was not more nobly eminent than the Church was great in Britany The leaks chinks and decayes which befal all things in time might easily have been stopped calked and trimmed by skilful and well-advised hands when once it was fairly and orderly brought upon the Publick stocks and into a Parliament Dock which good men hoped of all places would not prove either a quick-sand or a rock to the Reformed Church or the Learned Ministry of England But the Lord is just though we should be confounded in our confidences of men though neither mountains nor hills nor valleys can help yet will we trust in God who is our God in Christ who we doubt not but in mercy will own us with all our frailties and defects as his true Church and true Ministers And if in
by us and all parts of it made Nehustan in stead of cleansing repayring and reforming which is not a novelty of nvention but a sober restitution of all things in Religion to the primitive mode and pattern which is authorised and ordained by Christ Who did no more himself as to the outward restoring of Religion and worship of God Chalenging Gods right to his own House of prayer when covetousness had made it a den of theeves The priesthood of old failed not by reason of the immoralities of the Priests among the Jews nor did the Didacticall or Teaching authority cease from Moses his Chair and succession because the Scribes and Pharisees who were men of corrupt doctrine and hypocriticall manners sate therein and taught the Traditions and inventions of men mixt with the commands of God No more did or doth the Evangelicall Ministry and Sacraments cease by reason of any Papall arrogatings or other human additions Inordinatio aliqua non invalidam reddit ordinationem vitio â—elicto rem ad legitimum modum revocarunt Alsted sâ—ppl Gerar. de Reform Luther owned no other call or Ordination as a Minister but that which he had as he was made a Presbyter in the Romish communion Gerard. de Ministerio pag. 70. Ab Episcopo suo ordinatus Lutherus anno 1507. Nec aliam quaesivit ordinationem Gerard 147. Multum d ssert inter causam culpam inter statum excessum Tert. l. 2. adv Marc. Non negandum est bonum quod remansit propter malum quod praecessit Aust Ep. 48. Therefore the wisdome and piety of the learned and godly Reformers of these Western Churches especially here in England contented themselves with casting out what ever corrupt doctrines impure mixtures vain customes and superstitious fancies the Papall vanitie and novelty had built upon those divine and antient foundations of Christian religion which were layd by the Apostles and Primitive master-builders all over the world Whose Canon the Scriptures together with sound Doctrine holy Ministry comly Government Sacramentall seals and other Christian duties of prayer fasting c. they restored with all gravity moderation and exactness with due regard both to the clear sense of Scriptures and the Catholick practise of Churches Conforming of all things either to the express Precepts and Institutions of the word of God or to those generall directions which allow liberty of Prudence and difference in matters Circumstantiall in all which the Primitive Church had gone before them Herein they were not so weak and heady as to be scandalized with and insolently to reject all things that the Papall or Romish party had both received and retained in religious uses from former and better times either as Christians or Bishops or prudent men for so they had very sillily deprived themselves and all the Reformed Churches of all those Scriptures Sacraments holy duties Order rites and good customs which the Pope and Romish party had so long used not as Popes by any Antichristian policy power and pride but as they were Christians having received them in a due succession at first though after much depraved from those holy Predecessors which had been Martyrs and Confessors in that famous antient Roman Church No judicious Protestant or truly reformed Christian 2 How far necessary and safe to be separated from the Romanists Ad quamcunque Ecclesiam veneritis ejus morem servate si pati scandalum aut facere nolitis Aug. Ep. 86. responsum B. Ambrosii whose conscience is guided by Science and his reforming zeal tempered with true charity either doth or ought to recede farther from Communion with the Roman Church than he sees that hath receded from the rule of Christ and the Apostolicall Precepts or binding examples expressed in the Scriptures so far as concerns the true faith in its Doctrines Seals and fruits of good works In matters of extern and prudentiall order every Church hath the same liberty which the Roman had to use or refuse such ceremonials as they thought fit and to these every good Christian may conform In many things we necessarily have communion with the Pope and Papists as in the nature and reason of men In some things we safely may as in rules and practises politick civill just and charitable as Governours either Secular or Ecclesiastical In many things we ought in conscience and religion to have communion with them so far as they profess the truths of Christian religion and hold any fundamentals of faith And however they do by mis-interpretation of Scriptures or any Antichristian additionals of false doctrines of impious or superstitious practises seem to us rather to overthrow or bury the good foundations than rightly and orderly to build upon them for which superstructures and fallacious consequences we recede from them and dispute with them yet we do not renounce all they hold or do in common with us as Christians In the Lords Supper 1 Cor. 11.27 Whosoever shall eat this Bread 28. So let him eat of that bread Sâ—let res quae significat ejus res nomine quam significat nuncupari hinc dictum est Petra erat Christus Aust Q. 57. in Levit For instance it being not now a place to dispute them We cannot own as the Catholick sense of Christ of the Scriptures or the Primitive fathers that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper by which they raise that strange doctrine of Transubstantiation unknown to the first Fathers And which seems to us 1. contrary to the way of Gods providence both in naturall and in religious things which changeth not the substances and natures of things but the relation and use of them from naturall and common to mysticall and holy 2. Contrary also to the usuall sense of all Scripture phrases and expressions of the like nature where things are mystically related by religious institution and so mutually denominâ—ted without essentiall changes 3. Contrary to the common principles of right reason 4. And contrary to the testimony of four senses sight taste smelling and hearing which are the proper organes by whose experience and verdict of things sensible we judge in reason what their nature is 5. Contrary also to the way and end that Christ proposed to strengthem a Christian receivers faith which is not done by what is more obscure and harder to be believed than the whole mysterie of the Gospell as recorded to us in the Scripture There being nothing less imaginable than that Christ gave his Disciples his own very body each man to eat him whole and entire and so ever after when he was then at table with them and is now by an Article of faith believed to be as man in heaven These and the like strange fancies of men which draw after them many great absurdities and contradictions both in sense and reason and the nature of things being no way advantageous to the religious use end and comfort of the
which was the harmonious way of primitive Christians in persecution when no State factions troubled the purer streams of that doctrine government and discipline which the Churches had received from the divine fountaines and had preserved sweet amidst the bitter streams and great stormes of persecution when no interest was on foot among Christians but that of Christ's to save soules which did easily keep together in humble and honest hearts piety and humanity zeale and meeknesse mens understandings and affections constancy in fundamentall truths and tolerancy in lesser differences That Truth and Peace Order and Unity might kisse each other and as twins live together the foundations remain unviolable while the superstructures might be varied as much as hay and stubble are from gold and silver 1 Cor. 3.12 That the faith of Christians might not serve to begin or nourish feuds nor Christians who are as lines drawn from severall points of saiths circumference yet to the same center Christ Jesus might ever crosse and thwart one another to the breach of charity but still keep the unity of the Spirit in the bond of peace The same Faith invariable Ephes 4.3 as once delivered to the Saints yet with those latitudes of private charity which Gods indulgence had allowed to true wisdome and which an inoffensive liberty grants in many things to sober Christians I doe not despair but that such bloud may one day yet run in the veins of this Church of England which is now almost faint and swooning by the losse of much bloud which civil wars and secular interests have let out which may recover it to strength and beauty both in doctrine and discipline Yet will it never be the honour of those men to effect it who trust onely to military force or intend either to set up any one violent saction or a loose toleration in religion It will be little lesse indeed than a miracle of divine mercy and Christian moderation which must recover the spirit and life the purity and peace of this Church In the best setled Church or State Christian 9. An excellent way for unity and peace in the Church I conceive it were a happy and most convenient way for calming and composing all differences rising in Religion to have as the Jews had their Sanhedrin or great Assembly if we in England had some setled Synod or solemn Convocation of pious grave and learned men before whom all opinions arising to any difference Twise a year Synods were in primitive times appointed where the Bishops and other chief Fathers of the Church met to consider of Doctrines and disputes in religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apoc. 36. Which undoubtedly shew the practise and minde of the primitive times soon after the Apostles from what is once setled should be debated publiquely deliberated of seriously and charitably composed if not definitively determined that so the main truths may be preserved unshaken which concern faith and holinesse on which grounds peace and charity in every Church ought to be continued So that none under great penalty should vent any doctrine in publique by preaching or printing different from the received and established way before he had acquainted that Consistory or Councell with it and had from them received approbation so that no man should be punishable for his error what ever he produced before them but might either * Vtili terrori doctrina salutaris adjungatur Aust Et deâ—â— ipse nos sâ—â—oite dâ—ceâ— salâ—bâ—i tâ—r â—â—rrâ—â— receive satisfaction from them or only this charge and restraint that he keep his opinion to himselfe till God shew him the truth and that he presume not to divulge it save onely in private conference to others and that in a modest and peaceable manner In matters of judgement and opinion where no man is accountable for more than he can understand and upon grounds of right reasoning either beleive or know much prudence tendernesse and charity is to be used which will easily distinguish between honest simplicity privately dissenting upon plausible grounds or harmlesly erring without design and that turbulent pertinacy by which pride is resolved as a dry nurse to bring up by hand at the charge and trouble of others every novell and spurious opinion which an adulterous or wanton fancy lists to bring forth though there be no milk for it in the breasts of Reason or Scripture rightly understood The first is as Joseph out of his way wandring and desiring to be directed whom it is charity to reduce to the right way The second is like sturdy Vagabonds who are never out of their way but seek to seduce others that they may rob or murther them these ought to be justly punished and restrained The first is as cold water which may dabble and disorder one that fals into it yea and may drown him too but the other is as falling into scalding hot water which pride soone boyles up to malice and both to publique trouble unlesse it be thus wisely prevented before it have like fire a publique vent for commonly pertinacy of men ariseth more from the love of credit and applause which they think they have got or may lose or from some other advantage they aim at than barely from any esteem they have of the opinions wherein they innovate which brats of mens brains not their beauty but their propriety and relation commends to an eager maintaining Mallent semper errare quam semel errasse videri which in a publique debate by wise and impartiall men of high credit and reputation for their learning gravity and integrity will be so blasted that they will hardly ever after thrive or spread De Nerva dictum Res insociabiles miscuit Imperium liberitatem Tacit. This or the like care of Christian Magistrates by way of rationall restraints charitable convictions and just repressings of all factious and â—â—rbulent innovations in Religion being full of wisedome 〈◊〉 charity and just policy for the publique and private good of men may not be taxed with the least suspicion of tyranny nor may wise and good men startle at the name and outcry of persecution which some proud or passionate opiniasters may charge upon them any more than good Pati non est Christianae justitiae certum documentum ut Donatistae meritò repressi â—ociferabent Aust Ep. 163. Physitians or Chirurgeons should be moved from the Rules of their art and experiences by the clamors and imputations of cruelty from those that are full of foolish pity when they are forced to use rougher Physick Matth. 5.10 Blessed are they that are persecuted but it must be for righteousnesse sake and such severer medicines which the disease and health of the Patient doth necessarily require of them unlesse they would flatter the disease to destroy the man or spare one part to ruine the whole body It is indeed an * Lev. 19.17 hating of our brother and partaking of his sin
men I must needs offend as to their distemper I did designe it I ever shall offend them if I will defend this Truth It is my duty and charity by displeasing them to doe them good Apoplectick diseases are incurable till sense be restored some men are benummed and past feeling I cannot live or dye in peace if I should hold my peace when I ought to rebuke and with all authority Ephes 4.19 because with Truth and good conscience in the name of Christ and of all my brethren the intolerable vanity ignorance pride arrogancy and cruelty of those who have set up themselves above and against all those that are the ordained reformed and faithfull Ministers of this or any other Christian Church In whom they list to finde nothing but faults and insufficiencies while they boast of their own rare accomplishments which are no where to be found but in their proud swelling words by which they lie in wait to deceive the simple and unstable soules I could no longer bear their insolent Pamphlets 2 Pet. 2.18 their intolerable practises their uncharitable projects against the glory of Christ and the happinesse of this reformed Church and Nation It grieved me to see so may Shipwrackt soules so many tossed to and fro who are floating to the Romish coast so many overthrown faiths so many willing and affected Atheists so many cavilling Sophisters so many wasted comforts so many scurrilous and ridiculous Saints so many withered graces so many seared consciences so many sacrilegious Christians so many causelesse triumphings of mean persons over learned grave and godly Ministers I was troubled to behold so many fears yet so much silence so many sighes and sorrows yet so much dejection and oppression of spirits such over-awings in those men whom it becomes in a spirituall warfare to encounter with beasts and unreasonable men as being sure to overcome at last Therefore among others I desire this apology may be a monument of my perfect abhorrency and publique protestation against all evil counsels and violent designes used against this reformed Church its Religion and Ministry when posterity shall see the sad effects of some mens agitations I expect no acceptance from any men further than I may doe them good Such as refuse to be healed by this application probably their smart will provoke them to petulant replyes which as I cannot expect from any sober and serious Christian so to the wantonnesse of others who are wofull wasters of paper and inke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Crito I shall never have leisure to attend I have better imployment whereto I humbly devote the short remnant of my pretious moment even to the service of Christ of this Church and of all those excellent Christians in it to whose favour this sudden Apologetick defence is humbly dedicated in the behalf of the Ministry of this Church of England by their humblest servant in the Lord I. G. FINIS A Table of the chief heads handled in this Defense of the Ministery of the Church of ENGLAND THE Addresse pag. 1. The Cause undertaken p. 2 and recommended to excellent Christians p. 3 The honor of suffering in a good cause p. 4 Humble monition to those in power p. 6 Of ingenuous Parrhesie p. 7 Of Apologetick writings p. 8 The Authors integroty and sympathy p. 9 Of Ministers Lapse p. 10 Of their former Conformity p. 11 An account of Mr. Chibalds two books touching Lay Elders p. 13 Weak conjectures at the causes of Ministers Lapse p. 14 Of true Honor. p. 17 The main cause of Ministers lapse or diminution p. 20 Of Ministers as Politicians Pragmaticks Polemicks p. 24 What carriage best becomes Ministers in civill dissensions p. 25 Of Ministers indiscretions and inconstancies p. 28 The way of Ministers recovery p. 29 Vulgar insolencie against Ministers p. 30 Antiministeriall malice and practises p. 34 Ambitious and Atheisticall policies against them p. 35 The joy and triumph of the enemies of the reformed Religion p. 39 The Ministers of the Church of England neither Vsurpers nor Impostors p. 40 The sympathy of good Christians with their afflicted Ministers p. 42 Their plea for them against Novel and unordained Intruders p. 44 The right succession and authority of Ministers a matter of high concernment to true Christians p. 48 Who are the greatest enemies against the Ministry of this Church p. 49 Matters of Religion most considerable to Statesm n. p. 50 The just cause godly Ministers have to fear aâ—d complain p. 52 Ministers case unheard not to be condemned p. 55 The character of a good Minister such as is here pleaded for p. 58 Ministers excellencies are some mens greatest offence p. 61 Ministers infirmities viciate but not vacate their Authority p. 62 I. The first Objection or Quarrell of the Antiministeriall faction against the Ministers of England as being in no true or right Church way p. 65 Answ Vindicating the Church of England p. 66 1. As to Religion internall Ibid. It s power on the heart p. 67 Iâ—s ground and rule as to holinesse p. 68 Of fanatick fancies in Religion p. 69 The Souls true search after God and discoveries of him p. 71 Of the Souls Immortality p 73 Mans improvement to the divine image p. 74 True Religion as internall estates in Christ and in the true Church p. 76 II. Of true Religion as externall or professionall in Church society p. 77 Of the Church as visible and Catholick p. 78 Of a Nationall Church p. 80 The order and charity which befits Christians in all sociall relations p. 82 Papall and popular extreams touching the Church p. 84 The Romane arrogating too much p. 85 Of Infallibility in the Churches Ministry p. 88 Of Churches reduced only to single Congregations or Independent bodies 91 The primitive way of Churches and Christian communion p. 92 The National communion or polity of the Church of Eng. justified p. 95 The mincing or crumbling of the Churches pernicious p. 96 Of Religion as established and protected by Civill power p. 99 Of the subject matter or members of a Church p. 101 Of Parochiall congregations p. 102 Of Communicants p. 103 Of Ministers duty to Communicants p. 104 Ministers in each Parish not absolute Judges but Monitors and Directors Ibid. Good Discipline in the Church most desirable Ibid. Of Jurisdiction and Judicatories Ecclesiasticall p. 105 Of the common peoples power in admitting Communicants p. 106 Of a Church Covenant its Novelty Infirmity Superfluity p. 110 The essentials and prudentials of a true Church in England p. 112 Of being above all Ordinances Ministry and Church society p. 113 Peoples incapacity of gubernative power Civill or Ecclesiasticall p. 115 Of Magistrates and Ministers p. 117 Of the Plebs or peoples judgment in matters of doctrine or scandall p. 119 Tell it to the Church in whom is power of Church discipline and censures p. 121 Of Synods and Councels p. 126 Of prudentiall Liberty and latitudes in Church polity p. 127
their own or others clothes for their plainnesse or costlinesse for their novelty or Antiquity yea in the length or shortnesse in the laying out or hiding of their hair Hence their censures scandals or approbations of others their confidences and oftentations of themselves even as to piety purity and holinesse which are indeed seldome seen in ruffianly and dissolute fashions yet often in those proportions of elegancy and decency as to the outward garb and fashion which some mens rusticity severity or slovenliness cannot bear Because they doe not understand that in things of this kinde not Scripture but Nature gives rules to the Religion of them which is their usefulnesse and their comelinesse 1 Cor. 11.3 14. And this not by any morall innate principles but by those more gentium customes of Countries and dictates of sociall nature which not by written Lawes but by tacit consent and use doe for the most part prescribe what is agreeable to humanity modesty and civility which customary measures and civill rules of ornament and outward fashions in any countrey are not scrupulously to be quarrelled at nor cynically neglected nor morosely retained but may with freedome and ingenuity be used and altered according to the genius of all things of extern mode and fashion as cloathing dressing building planting fortifying speaking c. which depend much upon the fancies of men and so are mutable without any sin or immorality as all things are within the compasse of mortality How many mens Religion lies in their admiration of some mens persons gifts piety and supposed zeal in their being of his sect way body fraternity and confederacy when yet many times they have but an Idol for their God though they glory to have a Levite to be their Priest Able men may have great infirmities and learned men grosse errors foul diseases oft attend fair faces Doting sectaries will worship the pudenda of their Priests and magnifie what is most dishonest and uncomely in their ringleaders Yea many silly souls we see are every where much taken with other mens ignorance set off meerly with impudence where the want of all true worth for ability and authority is attended with the want of all shame and modesty Factious spirits in poor people makes them content to have their Religion hatcht under the wing and feathers of any foolish and unclean bird In how many Christians is their Religion blown up as the paper kites of boyes meerly with their own breath or other mens applauses setting off all that is done in their way with the Epithites of rare pretious holy gracious spirituall sweet divine Saint-like c. when yet wise men that weigh their boastings evidently finde much of those mens Religion to be deformed with Mimicall affectations of words and phrases with studied tones scurrilous expressions antick gestures and ridiculous behaviours Much in them is fulsome by the length lowdnesse tumultuarinesse unpreparednesse and confusednesse even of those duties which they count religious holy and spirituall which are so far scandalous and suspected to sober Christians as they finde them not onely full of faction but also destitute of that common sense order comelinesse gravity discretâ—on reason and judgement which are to be found in others from whom they separate not out of scruple so much as scorn not out of conscience but pride and arrogancy when yet they bring forth after all their swelling and tympanies nothing comparable to what others in an orderly way have done either for the soul and essence of Religion which is truth and charity or for the body and ornament of it so far as it appears to others in order and decency Many have little that they can fancy or call Religion in them but onely a fiercenesse for that side to which they take a morosenesse censoriousnesse and supercilious indifferency towards all but those whom they count theirs Vehemently opposing what ever Adversary they undertake abhorring all they doe or hold in piety or prudence branding all they like not with the mark of Antichrist and crying downe what ever by any Christians is diversly observed in the fashion of their Religion Hence many of the lowest form of Christians place much of their Religion in innovating Church government contending for discipline disputing against all Liturgies in scuffling with ceremonies in beating the air and fighting with the shadows of Religion the measure of all which as to piety prudence and conscience stands in their relation to the main end Gods glory the Churches peace and the salvation of soules which where-ever they are with truth holinesse order and charity carried on in any Church Christians need no more scruple the extern form and manner wherein they are decently set forth than they need quarrell at the roome table or dish where wholesome meat is handsomely presented to them whether in a plainer or more costly way Others of more airy and elevated fancies are altogether in Millenary dreams religious fantasms Apocalyptick raptures Prophetick accomplishments not caring much how they break any moral precept of Law or Gospel if they thinke thereby they may help to fulfill a Prophecy which every opiniaster is prone to imagine strongly portendeth the advancement of his opinion party and way in Religion untill they come to such a soveraignty as may be able to govern and oppresse others their Mopsicall humors being never satisfied but in fancying themselves as Kings and reigning with Christ Not in the inward power of his grace and spirit which is a Christians commendable ambition joined with an holy and humble subjection to God and man which makes them conquerours over the lusts in themseves and their love of the world whence flows the greatest peace both to Churches and States but in that extern worldly power and policy which enables them to rule others after the same bloudy arts and cruel methods of government which Zimri or Herod or Alexander or Caesar exercised and not the Lord Jesus Christ who was meek and lowly as one that served and obeyed And herein not onely the weak illiterate and fanatick vulgar are oft observed to act mad and ridiculous prankes in Religion but even men of some learning and seeming piety oft lose themselves in their wild and melancholy rovings which make all Prophecies sound to their tune and to be for their party and opinion though never so novell small and inconsiderable Nothing is more easily abused even by easie wits than Prophetick emblemes and allusions which like soft waxe are capable of severall shapes and figurations by which no doubt the Spirit of God aimed at the generall aspect and grand proportions of the Catholick Church in its visible profession and outward estate for whose use all Scripture is wrâ—tten and to whose elevation or depression either in the Orthodoxie or corruption of doctrine in its integrity or schismes in its peace or persecution prophecies are generally calculated and in no sort to those lesser occasions obscurer events or alterations incident to particular
this was chiefly done by the able and accurate pens of the godly and learned Ministers who needed in those times no other defence on their part either for order government maintenance Ministry or doctrine All which were then preserved from vulgar injuries and insolencies by the same power and sword which defended those civill sanctions and lawes which established and preserved all things of sacred and Ecclesiastick as well as of civill and secular concernment Untill these last fatall times which pregnant with civill wars and dissensions have brought forth such great revelations and changes in Church and State wherein Scholars and Churchmen in stead of pens and bookes have to contend with swords and pistols Which weapons of carnall warfare were unwonted to be applyed either to the planting propagating or reforming of Christian Religion onely proper to be used for the preservation of what is by law established from seditious and schismaticall perturbations For it was not the vinegar but the oil of Christian Religion not its fierinesse but its meeknesse not its force but its patience that ever made its way through the hardest rocks and hearts And by these strange Engines these new armes of flesh we have hitherto onely seen acted and fulfilled with much horror misery and confusion those things in this Church and Nation which were foreseen and foretold by two eminent and learned persons yet of different opinions as to the extern matters of Ecclesiasticall polity Mr. Richard Hooker and Mr. Thomas Brightman the one in the preface to his Ecclesiasticall polity the other in his comment on the third chapter of the Revelations Who many years agoe in times of peace and setlednesse in this Church of England foretold not by any infallible spirit of prophecy for then the later of them would not have been so much mistaken in the fate of his dear Philadelphia of Scotland but meerly out of prudence conjecturing what was probable to come to passe according to the fears of the one and the hopes of the other in case the then spreading though suppressed differences and parties in Religion which they then saw made many Zealously boldly discontented came to obtain such power as every side aims at when they pretend to carry on matters of Religion and Reformation wherein immoderation being usually stiled Zeal and moderation lukewarmnesse it was easie for sagacious men to foresee and foretell what excesses the transports of inferiours would in all probability urge upon superiours if ever these managed power so weakly and unadvisedly that any aspiring and discontented party might come to gain power in a way not usuall which at the very first rupture and advantage would think it self easily absolved from all former ties of obedience and subjection to governours in Church or State without which liberty and absolution it is not possible to carry on by force any Novelties and pretended amendments of Religion contrary to what is established in any Church or Nation Indeed we see to our smart and sorrow that the deluge foretold would break in hath so overflowed this and the neighbour Churches that not only Mr. Brightmans blear-ey'd Leah his odious Peninnah his so abhorred Hierarchy the Episcopall order and eminency but even his beloved Rachel his admired Hannah his divine Presbytery it self yea the whole function of the Ministry feels and fears the terror of that inundation which far beyond his divination hath prevailed not only over his so despised Laodicea which he made to be type of the Church of England truly not without passion and partiality as I think with far wiser men He not calmly distinguishing between the constitution and execution of things between the faults of persons and the order of places between what was prudentiall and what is necessary what is tolerable and what is abominable in any Church as to its extern form and polity but also over his darling and so adored Philadelphia which he makes to answer to the Scottish Palatinate or Geneva form of Presbyterian government and discipline as if that Church of Philadelphia in its primitive constitution under the presidency and government of its Angell had any thing different from or better than the other neighbour Churches which is no way probable nor appears either in Scripture or Ecclesiasticall histories However it might be commendable in its Angell or President for its greater zeal and exacter care to preserve that doctrine discipline and order which it had lately received from the Apostles and which no doubt was the same in each Church who had their severall Angels or Overseers alike which all Antiquity owned for those Pastors Presidents or Bishops to whose charge they were respectively committed As for that evomition or Gods spewing this Church of England out of his mouth which Mr. Brightman so dreadfully threatens It must be confessed that the sins of all sorts of Christians in this Church and of Ministers as much as any have made them nauseous and burthensome to the Divine patience both in their lukewarm formalities and fulsome affectations of Religion in their empty pompes and emptier popularities So that Gods patience once turned into just fury hath indeed terribly powred out his vengeance on all degrees and estates in this Nation by suffering flouds of miseries and billows of contempt to overwhelm for a time the face of this Church as of old wars heresies and schisms wasted the Asiatick African and Latin Churches not more it may be upon the account of Ministers weaknesse and unworthinesse than upon that of peoples levity pride and ingratefull inconstancy which hath been a great means to bring on and continue these overflowing streams Which nothing but the mighty power of God by the help of good and wise men can rebuke and asswage so that the face of this Church and its Ministry may yet appear in greater beauty and true Reformation after it s so great squallor and deformity which is not to be despaired of through Gods mercy yet in a farre other way than ever Mr. Brightman foresaw But when and by what means this shall be done the Authour of this Apology doth not as a Prophet undertake to foretell onely he observes the usuall methods of Gods Providence in the midst of judgement to remember mercy and after he hath sorely afflicted to repent of the evill and return to an humble penitent people with tender mercies so that we may hope his wrath will not endure for ever nor that he hath quite forgotten to be gracious or shut up his loving kindenesse in displeasure Also hee considers the wonted vicissitudes of humane affairs arising from the changes incident to mens mindes who weary of those disorders and pressures necessarily attending all forcible changes in Church or State and long frustrated with vain expectations of enjoying those better conditions in things civill and religious which are alwayes at first liberally promised and expected at last they are prone with the same impetuosity to retire as the ebbing Sea from those
dubious in their rise and prone to be exorbitant in their progress and most injurious in their success have most of Love Patience and Christian Charity which are indisputably commendable in the Christian Psal 15.4 though they be to the mans own hinderance It will not be asked of Ministers of the Gospel at the last account who fought and slew and spoiled c. but who fasted and prayed and mourned for the sins and judgements on the Nation and Church nor will they easily be found in Gods Book of Martyrs who died upon disputable quarrels in Civil Wars while they neglected the indisputable duty of their Office and Ministery Levit. 10.19 Thou shalt not sow thy field with mingled seed Incongruam non probat mixturam Deus bonitate simplicissimus simplicitate optimus August Ministers never reap less crops of love or respect from men than when they sow that forbidden mislane the Tares and Cockle of passionate novelties unproved opinions and civil dissentions among the seeds of Religion and essays of Reformation From which mixtures those Ministers whose gravity wisdom and humility have most withheld or soonest withdrawn their hearts and hands are the likeliest men by their piety moderation patience and constancy in holy and justifiable ways to recover and restore the dignity of their Calling Who in the midst of those great and wide inrodes which have much broken down the fence and occasioned the letting in all sorts of wilde beasts upon the Lords Vineyard of this Church while others like dead stakes formerly making a great shew in the hedg are found rotten weak and unsound These are evidenced to all true Christians to be as living standards well rooted in their pious principles and not easily removed from that stedfastness and meekness of their practises in ways of judicious constancy which they have hitherto with patience maintained in the midst of those tempests which have not so utterly overwhelmed them but that in many places they appear fixed and unmoved in their pious integrity and patient charity which makes them looked upon with some eye of pity love and honor by all ingenuous spectators while yet they generally reflect with scorn and laughter on many others who in the publick storm thought themselves gallant sailers and skilful steersmen yet having made great waste of their patience obedience and discretion they seem also much crackt in their conscience credit and reputation For seeking inconsiderately to pull down or to possess themselves of others Cabins who as Pilots had a long time safely steered the Ship they have almost split and sunk the whole Vessel wherein they and others were embarqued Nor will they any way be able to buoy it up again or stop the daily increasing and threatning leaks till forsaking those soft and shameful compliances with factious novelties and immoderate ways of vulgar reformings they return to that primitive firmness and indisputable simplicity of the Antient which were the putest and best formed Churches both as to Doctrine Discipline and Government which no learned and unpassionate man needs go far to finde out either in Scripture paterns or in the Churches after-imitation by which the dignity of the Ministry and Holy Mysteries of the Gospel always preserved themselves amidst the hottest persecutions both in the love and obedience of all sound and sober Christians So that in my judgement who know how hard it is to play an after-game in point of Reputation and who have no design but a Publick and Common good writing thus freely as under the favor so without the offence I hope of any good man The Ministers of this Church will never be able to stand before those men of Ai their many adversaries who are daily scattering them into many feeble factions and pursuing them every where so divided with scorn and afflicting them with many affronts and injuries until having taken a serious review of their late extravagancies and making a serious scrutiny into their consciences and finding as they needs must if they be not wilfully blinde or obstinate some accursed thing some Babylonish garment and wedg of Gold something wherein proud or ambitious or covetous or revengeful or injurious emulations or other more venial errors have tempted tâ—◠〈◊〉 to offend they cast them quite away and so humbly re'ally themselves to that Primitive Harmony that Excellent Discipline Order and Government wherein was the honor beauty and consistency of the Church and Christian Religion even when least protected and most opposed by secular powers Of whom Christian Bishops Ministers and People never asked leave either to believe in Jesus Christ or to live after that holy form and publick order wherein Jesus Christ and the blessed Apostles after him established and left them which obtained universal imitation and use in all Churches for many hundred of years from true Christians both Pastors and People in the midst of persecutions 14. Jere. 6.16 Thus saith the Lord Stand in the ways and see and ask for the old paths where is the good way and walk therin and ye shall finde rest for your souls Out of which old and good way of Primitive Vnity Order Government Discipline and holy Ministrations if those immoralities be kept as they may most easily to which we see the lusts and passions of men are prone to run even in all * Non datur reditus ad unitatem nisi per veritatem nec ad veritatem nisi per vetustatem Quum illud est antiquissimum quod verissimum Cypr. novel forms and inventions pretend they never so much at first to glorious Reformations Nothing can be a more present and soverein restorative for this Church and the true Reformed Religion to settle with truth and peace among us both to the comfort of all able Ministers and the satisfaction of all sober Christians who study the truth and unity of the Faith not the power and prevalency of any faction We need not go far to seek the root and source of our miseries present or impendent which have brought forth so bitter fruits whereby God at once would shew and satisfie vain men with their own delusions * Isai 66.4 In which heady and high-minded men trusting more to their own wits or tongues and to the * Jere. 17.5 Cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord. arm of flesh in politick machinations than to the living God in holy and humble ways of truth and peace have soon found them to be both vain and cursed things As it is evident at this day in the sad fate which some Ministers folly presumption and precipitancy together with other sinful frailtiles and excesses have brought upon themselves and their whole Function in this Church Who first despising then destroying the Antient and Catholike conduits of their Order and Ministry which derived from Christ by his Apostles went on in an after constant succession of true
edification and well-governing of the Church 1 Cor. 14.40 Wherein it had as all particular National Churches have an allowance from God both in Scripture and in Reason 27. Things of Religion ought first and most to be considered by Christian Rulers But as if nothing had been reformed and setled with any wisdom judgement piety or conscience in this Church nor hitherto so carried on by any of the true and ordained Ministers of it infinite calumnies injuries and indignities are daily cast upon the whole Church and the best Ministers of it The cry whereof no doubt as it hath filled the Land so it hath reached up to Heaven and is come up to the ears of the most high God And therefore I hope it will not seem rude unseasonable or importune to any excellent persons of what piety or power soever if it now presseth into their presence who ought to remember that they are but as Bees in the same Hive as Ants on the same Mole-hill and as Worms in the same clods of Earth with other poor inferior Christians whom they have far surmounted in civil and secular respects The swarms and crowds of worldly counsels and designs we hope have not as they ought not overlaid or smothered all thoughts care and conscience of preserving restoring and establishing truth good order and peace in matters of Religion Which are never by those publick persons who pretend to any thing of true Christianity to be so far despised and neglected that those above all other matters of publick concernment should be left like scattered sheaves to the wastings and tramplings upon by the feet of the Beasts of the people Meritò à Deo negliguntur quires Dei secularibus post ponunt negotiis Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primum quod sanctum Plat. Matth. 6.31 Hag. 1.4 Is it time for you to dwell in your ceiled houses and this house lie waste V. 5. Now therefore saith the Lord of hosts consider your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arat. Phainom ungathered and unbound by any civil sanction and power agreeable to holy order divine method Christian charity and prudence Possibly it had fared better with all estates in this Church and State if they had learned and followed that divine direction and grand principle in Christian politicks First seek the Kingdom of Heaven and the righteousness thereof and all these things shall be added to you The neglect of Gods house the Church and its beauty holy order and ministry hath been a great cause of overthrowing so many seiled houses which were covered with Cedar and decked with Vermilion and Gold Certainly no men employed in publick power or counsel have any business of so great concernment or of so urging and crying necessity as this The preservation of the true Evangelical Ministry in its due power and authority Upon which without any dispute among sober and truly-wise men the very life being weight honor and succession of our Religion doth depend both as Christian and as reformed For it is not to be expected that the ignorant prating and confident boasting of any other voluntiers will ever soberly adorn or solidly maintain our Religion which hath so many very eloquent learned and subtile enemies besides the rude and profaner rabble besieging it both learned and unlearned oppose true Religion as the right and left-hand of the Devil the one out of ignorance the other out of crookedness the one as dark the other as depraved the one cannot endure its light nor the other its straitness Against neither of them can these afford help Anserum clangere crepituque alarum excitus Manlius capitolium propugnat Gallos deturbat c. Livi. Dec. 1. l. 5. any more than the confused cackling of a company of Geese could have defended the Roman Capitol Which noise is indeed but an alarm to sober and good Protestants intimating the approach or assault of enemies and should excite the vigilancy and valor of all worthy Magistrates conscientious Soldiers and wise Christians of this Reformed Church to resist the invading danger as by other fit means so chiefly by establishing and incouraging a succession of learned godly and faithful Ministers Nor in any reason of State or of Conscience should those who exercise Magistratick power in this Church and State so far neglect him who is Higher then the highest * Eccles 5.8 He that is higher than the highest regardeth and there be higher than they John 19.11 Thou couldst have no power except it were given thee from above Christ to Pilat 1 Cor. 12.1 1 Pet. 4.10 Stewards of the manifold grace of God Luke 1.16 by whom all power is dispenced or so far gratifie the irreligious rudeness the boisterous ignorance and violent profaneness of any who are but Gods executioners the instruments of his wrath and ministers of his vengeance as for their sakes and at their importunity to despise and oppress those who are by Christ and his Church appointed to be Ministers of Gods grace and conveyers of his mercy to men The meanest of whom that do indeed come in his name the proudest mortal may not safely injure or despise because not without sin and reproach to Christ and God himself For he that heareth you heareth me and he that despiseth you despiseth me and him that sent me is signally and distinctly spoken in favor to true Ministers and for terror to those that are prone to offer insolency to their worldly weakness and meanness Such as despise and oppose the Ministers of Christ are more rebellious than the devils were for of these the seventy returning testifie Luke 10.17 Lord even the devils are subject to us in thy Name If then we have immortal souls which some mockers now question sure they are infinitely to be preferred before our carkases and the instruments which God hath appointed 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe as means to save them are proportionably to be esteemed beyond any that are oft the destroyers at best but the preservers of mens bodies and outward estates Who can dissemble or deny That the banks of equity piety modesty and charity yea of common humanity are already by some men much demolished through the pride presumption insolence scurrility and profaneness of some spirits who are set against the Reformed Religion the Ministers and Ministry of this Church Who sees with honest and impartial eyes and deplores not to behold how the deluge of Ignorance Atheism Profaneness and Sottishness also of damnable Errors devilish Doctrines and Popish Superstitions together with Schismatical fury and turbulent Factions are much prevailed of later years both in Cities and Countreys here in England And this Gaudet in malis nostris diabolus latatur in miseriis dilatatur augustiis delectatur angoribus triumphat ruinis Bern. since men of Antiministerial tempers have studied to act the Devils Comedy and this Churches Tragedy endeavoring to render not onely
in the prime or Mother Cities where Christianity was first planted end from whence it spred to the Territories or Provinces about One would think besides common speech among all Christians which is sufficient to justifie what word is used to express our meanings to others That this were enough to confute the simplicity or peevishness of those who to carry on new projects dare aver That they know no such thing as a National Church 1 Pet. 2.9 Ye are an holy Nation a peculiar people may be said of any Christians and with much coyness disdain to own or understand any relation of order duty subordination or charity they have to any such Church Of which they say they know no virtue no use no necessity no conveniencies as to any Christian and Religious ends Which so wilful and affected ignorance was never known till these latter and perilous times had found out the pleasure of Paradoxes by which men would seem wiser and more exact both in their words and fancies than either pious antiquity or the Scriptures Hoping by such gross and unexpected absurdities which would fain appear very shie and scrupulous in language to colour over Shismatical and Anarchical designs and under such fig-leaves to hide the shame and folly of their factious agitations and humors which makes them unwilling to be governed by any in Church or State without themselves have an oar in the Boat and a share in the Government This poor concernment of some mens small ambitions makes them disown any Church but such a conventicle or parcel as some men fancy to collect and call which they infect with the same fancies of sole and full Churchship and separate Power Whereas the Lord Jesus Christ always first called men by his Ministers to his Church and by Baptism admitted them and by meet Governors whom he sent and ordained ruled them as his flock in greater as well as lesser parties Gen. 32. as Jacob did his distinct flocks in the hands of his sons By the same Cynical severity these men may deny they have relation to any other men being themselves compleat men or at most that they are to regard none but their families where they live and so cast off all observance to any greater Societies in Towns or Cities or Commonweals yea and all sense of humanity to the generality of mankinde whom they shall never see together or be acquainted with Who doubts notwithstanding this morose folly but that as in all right reason equity and humanity every man is related by the common nature to all mankinde so also to particular polities and societies of men greater or smaller according to the distinct combinations into which providence hath cast him with them either in Cities or Countreys With whom to refuse communion and disown relation is to sin against the common principles of society order and government which are in mans nature which God hath implanted Reason suggests and all wise men have observed for the obtaining of an higher and more common good by the publick and united influence of the counsel strength and authority of many than can be obtained in scattered parcels or small and weaker fraternities In like maner to be in and of the Church is not onely to be a true believer which gives internal and real union to Christ and to all true Christians in the Church Catholike Ecclesia una est quae in multitudinem latius incremento facunditatis extenditur Cyp. de Eccl. unit 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him of which no man can judge because he cannot discern it save onely in the judgement of charity But it implies also to have and to hold that profession of Christian Religion in such external polities and visible communion with others as the providence of God both offers and requires of us according to the time place and opportunities wherein he sets us so as we may most promote the common good Which study and duty we own in humanity as men and more in charity as Christians to any Church or society of Christians To whom our counsel and power or our consent and subjection may adde a further authority a more harmonious and efficacious influence than can be from small or ununited parcels So that a National Church that is such a Society of Christians as are distinct by civil limits and relation from other Nations may not onely own and accordingly act as they are men related in things civil but also as Christians they may own and wisely establish such a Church power relation and association in matters of Religion as may best preserve themselves in true Doctrine holy Order Christian peace and good maners by joynt counsel and more vigorous power The neerness which they have affording greater opportunities to impart and enjoy the benefit of mutual counsel and charity and all other communicable abilities to a nobler measure and higher proportion than can be had in lesser bodies or combinations This joynt publick and united authortiy of any Church in any Nation or Kingdom is so far from being slighted as some capricious mindes do that it is the more to be venerated and regarded by all good Christians who know that duty enlarges with relations and a greater charity is due from us to greater communities both of men and of Christians Odia quo iniquiora eo magis a cerba Tacit. The greatest vexation of these new Modellers is That they have so little with truth modesty or charity to say against this famous National Church of England and its Ministry For they daily see notwithstanding all their specious pretensions and undefatigable agitations the more as winds they seek to shake and subvert well-rooted Christians the more they are confirmed and setled in that Christian communion 9. Charity necessary in any true Church and Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camer de Melan which they have upon good grounds both of Reason and Religion Polity and Charity with this Church of England as their Mother Which blessing all wise Christians and well ordered Churches ever owned and enjoyed among themselves as parts of the Catholik in their several distinctions and society In these points of the true Church and true Religion however I covet to be short yet I shall be most serious and as clear as may be writing nothing to other mens Consciences which I do not first read in mine own and of which I know account must be given by me at Christs tribunal And truly I am as loth to deceive others as to erre my self in matters of so great concernment Nulla erroris secta sam contra Christi verit atem nist nomine cooperta Christiano ad pugnandum prosilire audet August ep 56. as true Religion and the true Church are Both which every Sect and Party of Christians chalenge to themselves and those no doubt with most right and truest comfort who do it
all Heretical or Schismatical insinuations when yet they never had any Bibles or Scriptures among them but onely retained that Faith which they at first had learned and were still taught by their Orthodox Bishops and Ministers which they never wanted in a due succession Of whose piety honesty and charity they were so assured as diligently to attend their doctrine and holy ministrations with which the blessing of God opening their harts as Lydia's still went along so as to keep them in true faith love and holy obedience Since then no man or men can give to others any such sure proofs and good grounds of their personal infallibility as the Scriptures have in themselves both by that more than humane lustre of divine truths in it which set forth most excellent precepts paterns and promises excellent morals and mysteries excellent rules examples and rewards beyond any Book whatsoever Also from that general credit regard and reception which they have and ever had with all and most with the best Christians in all ages as the Oracles of God delivered by holy and honest men for a rule of faith and holy life also for a ground of eternal hope Since that from hence onely even the Pope or any others that pretend to any infallibility or inspirations do first seek to ground those their pretensions of which every one that will be perswaded must first be judge of the reasons or grounds alleged to perswade him It is necessary that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibility of the Scriptures must be first received and believed by every Christian in order to his being assured of any truth which thence is urged upon him to believe or do Which great principle setling a believer on the certainty or infallibility of the Scriptures as a divine rule of Faith and Life is never to be gained upon any mens judgements and perswasion be they either idiotick or learned unless there be such an authoritative Ministry and such Ministers to preach interpret open and apply the Scriptures by strong and convincing demonstrations which may carry credit and power with them The succession then of rightly ordained Ministers is more necessary to the Church than any such Papal infallibility in as much as it is more necessary to believe the Scriptures authority than any mans testimony which hath no credit but from the Scripture Which while the Pope or others do seek to wrest to their own secular advantages and ends they bring men at length to regard nothing they say nor at all to consider what they endlesly wrangle and groundlesly dispute about true Religion or the true Church 12. An able and right Ministry is beyond any pretended Infallibility So absolutely necessary and sufficient in the way of ordinary means is a right and duly ordained Ministry which Christ hath appointed to continue and propagate true Christian Religion which ever builds true Faith and the true Church upon the Scriptures That as there is no infallibility of the Pope or other man evident by any Reason Scripture or Experience so there needs none to carry on that great work of mens salvation which will then fail in any Church and Nation when the right Ministry fails by force or fraud If we can keep our true Christian Ministry and holy Ministrations we need not ask the Romanists or any other arrogant Monopolizers of the Church leave to own our selves true Christians and a part of the true Catholike Church of Christ which cannot be but there where there is a profession of the Christian Religion as to the main of it in its Truths Sacraments holy Ministrations and Ministry rightly ordained both for the ability of the ordained and the authority of the ordainers although all should be accompanied with some humane failings Where the now Roman Church then doth as we conceive either in their doctrine or practise vary from that Catholikely received rule the Scriptures which are the onely infallible certain and clear guide in things fundamental as to faith or maners we are forced so far justly and necessarily to leave them and their infallible fallibility in both yet charitably still so as to pity their errors to pray for their enlightning their repentance and pardon which we hope for Where no malice or corrupt lusts makes the additional errors pernicious and where the love of truth makes them pardonable by their consciencious obeying what they know and desire to know what they are yet ignorant of Yea and wherein they are conform to any Scriptures doctrine and practise or right reason good order and prudent polity there we willingly run parallel with and agreeable to them both in opinion and practise For we think we ought not in a heady and passionate way wholly to separate from any Church or cast away any branch of it that yet visibly professeth Christian Religion further than it rends and breaks it self off from the Word Institution and patern of Christ in the Scriptures and so either separates it self from us or casts us out from it uncharitably violating that Catholike communion of Christs Church which ought to be preserved with all possible charity The constancy and fidelity of the Church of Christ is more remarkable in its true Ministry holding forth in an holy succession the most Catholike and credible truth of the Scriptures which at once shews both the innate divine light in them and the true Church also which is built by them and upon them The truth of which Scriptures while we with charity believe and profess both in word and deed we take it to be the surest and sufficientest evidence to prove That we are a part of the true Church against the cavils and calumnies of those learneder Romanists upon whose Anvils others of far weaker arms have learned to forge the like fiery darts against this Church of England For on the other side the new Models of Independent 13. The contrary extreme reducing all Churches to small and single Congregations or Congregational Churches which seem like small Chapels of Ease set up to confront and rob the Mother Churches of Auditors Communicants Maintenance and Ministry winde up the cords and fold up the curtains of the true Church too short and too narrow Shrinking that Christian communion and visible polity or society of the Church to such small figures such short and broken ends of obscure conventicles and paucities that by their rigid separatings some men scarce allow the whole company of true Christians in all the world to be so great as would fill one Jewish Synagogue Fancying that no Church or Christian is sufficiently reformed till they are most diametrically contrary in every use and custom to the Roman fashion abhorring many things as Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. In vitium ducit culpae fugasi caret arte Hor. and Superstitious because used by the Papists When indeed they are either pious or very prudential yea many count it a special mark of their true
perversness carry with them hindring Christians from discerning even those objects that are round about them yea it is to be feared That some men from Atheistical profane ranting and licentious principles seek for a true Church as Hypocrites do for their sins and cowards for their enemies loth to finde them and studying most to be hidden from them They complain of this and other Churches as defective as impure as none when indeed it may be feared they are sorry there are any such and wish there were none of these Christian societies Ministers or godly people in the world whose doctrine and examples are their restraints reproaches and torments being most cross to their evil designs and immoderate lusts They complain they cannot finde a true Church when they are unwilling so to do and satisfie themselves as the Cynick in his Tub morosely to censure and Magisterially to finde fault with all Christians that they may conform to none in an holy humble and peaceably way but rather enjoy that fantastick and lazy liberty of mocking God and man till they finde such a way of Church and Religion as shall please them Which they would not be long in finding as to extern polity and profession if they did but entertain that inward life and power of Religion which I formerly set down which by a principle of charity as well as of truth strongly flowing from belief of Gods love in Christ to mankinde and specially to the Church doth powerfully binde and cheerfully encline every humble believer 1 Cor. 14.33 God is not the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of unsetledness commotion or confusion but of peace as in all Churches of the Saints Heb. 12.14 Follow peace with all men and holiness c. Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men to have peace and communion as much as may be with all Christians as internal in judgment and good will so external and social both private and publick amicitial and political in regard of example comfort and encouragement as also of Order Subordination and Government so far as we see they have any fellowship with Christ Jesus in those holy mysteries and duties which he hath appointed whereby to gather and preserve his Church in all Ages and places and Nations Thus we see some mens Pens serve onely to blot the face even of the Catholike Church and all parts of it in their visible order and communion affecting to write such blinde and small Characters in describing new Church ways and forms of Religion that no ordinary eyes can read their meaning either in their shrinking and separating into small ruptures of Bodies when they were related to and combined with Churches large and setled or in their Seraphick raptures strange Enthusiasms secret drawings and extraordinary impulsions which they pretend to have in their ways above and without yea in the neglect and contempt of all ordinary means and setled Ministry in any Church Their many high imaginations and fanatick fancies are no doubt above their Authors own understandings no less than above all wiser and soberer mens capacities twinckling much more like gloworms under the hedges of private Conventicles and Factions than shining with true and antient light of the judgement or practise of any Churches Therefore they need no further confutation from my Pen having so little yea no confirmation from any grounds of Scripture or arguments of common Reason or custom of Christians nothing indeed worthy of any rational godly and serious mans thoughts who list not to dance after the Jews-trump or Oaten-pipe of every Country fancy rather than listen to the best touched Lute or Theorbo These Syrens wise Christians may leave to sing to themselves and their own melancholy or musing thoughts no sober-man can understand them further than they signifie that ignorance illiterateness idleness pride presumption licentiousness and vanity which some like spiritual Canters affect The rarities which they boast to enjoy are without any discreet mans envy that I know However they carry it with a kinde of scornful indignation against others every where pitying as they say the simple diligence and needless industry of those poor Christians who are still attending on those thred-bare forms as they call them of old readings and catechisings and preachings and prayings and Sacraments c. in the publick Liturgies and orderly assemblies of Christians Despising as much the antient and true way of Ministry and Duty as they would the moldy bread and torn bottles of the Gibeonites abhorring to own any relation to other Christians or Church or Ministry or Governors in any Catholike bond of communion and subjection nor can they endure any Christian subordination or prudent and necessary restraint of just Government Jeron Ep. ad Eustoch Quibus os barbarum procax in convicia semper armatum Isid Hâ—spal lib. de offic eccles c. 15. Ubicunque vagantur venalem circumferentes hypocri sinusquam fixi nusquam stantes nusquam sedentes quae non viderunt confingunt Opiniones suaâ— habent pro Deo Honores quos non acceperunt se habuisse protestantur c. Which makes them look very like the old Circumcelliones a company of vagrant Hypocrites of whom Saint Jerom and Isidore Hispalensis make large and satyrical descriptions The first sayes they were impudent straglers whose mouths were always full of barbarous and importune reproaches The other tells us that they every where wandered in their mercenary hypocrisie fixed no where feigning visions of what they never saw Counting their opinions and dreams for divine and protesting to have received those eminencies which they have not Impatient to be confined to any place order or way but had rather like vagabonds continue in their beggarly liberty than fix to a sober industry and enjoy a setled competency 2 Pet. 2.14 Beguiling unstable souls These unstable spirits who turn round till they are giddy and fall from all truth and charity into all error and faction who shut their eyes that they may say they grop in the dark and complain of all mens blindness but their own These I say have of all others least cause to blame the Religion and Ministry of the Church of England since they own themselves to be in no Church-way Which of all sides is most blamed and condemned and so need not to be confuted any more 16. Several quarrels against the Church of Englands frame Some others there are who flatter themselves to be less mad than these seeking fellows who glory most in this That they have broken all the former cords and shaken off all bonds of any National Government Order and Discipline whereby they were formerly restrained in this Church Which first they deny to be any Church purely and properly so called or in any way and frame of Christs institution but onely such an establishment as ariseth from meer civil polity and humane constitution Secondly These charge us that we
or at least his will and zeal thinks it a shame to seem ignorant or if he be conscious to his ignorance seeks to cover it over and set it off with forwardness Therefore the wisdom of the Lord Christ upon whose shoulders the Government of his Church is laid Isai 9.7 hath set bounds to mans activity and unquietness by another way of Church power which is setled in and derived by fewer indeed but yet wiser and abler persons than the community of Christians can be presumed to be who in all affairs of Church or State have ever given such experiments of their follies madnesses and confusions where-ever they arrogate power or have much to do beyond ciphers in a sum that all wise men conclude That people are then happiest when they have least to do in any thing that is called Government Nor is it to be believed that Jesus Christ hath ordered any thing in his Churches polity that is contrary to the principles of true wisdom which in man is but a beam of that Sun which is in God But the Bodying men say 28. People not fit to judge of doctrine or scandals in Religion They must and ought to have a Church not onely visible in the profession of Faith but palpable and maniable so as they may at once grasp it and upon every occasion convene it or the major part of it into one place that so they may complain of what they think amiss and remedy by the power of that small fraternity what ever faults any of them list to finde in one another as Fellow Members and Brethren yea and in those too whom they have made to be their Pastors Rulers and Fathers Answ That the best Men and best Ministers may erre and offend in religious respects by error and scandal we make no doubt Nor is it denied but they may and ought both by private charity be admonished and by publick authority be reproved and censured Where this Authority is as it ought to be in the hands of those whom the Lord Christ hath appointed as wise able and authorised by the Church to judge of Doctrine Maners and Differences incident among Christians as such But I appeal to all sober and judicious Christians whether they can finde or fancy almost that venerable Consistory that judicious Senate that grave and dreadful Tribunal which the antients speak of among Christians of those first and best times which is necessary for the honor and good order of Religion and peace of Christians Whether I say there be any face or form of it among those dwarf Bodies those petty Church lets those narrow Conventicles whose Head and Members Pastors and Flock are for the most part not above the Plebeian size of a meer mechanick mould either ignorant or heady or wilful or fierce under words and semblances of zeal gravity and an affected severity I make no quaere Whether these sorts of men be fit persons to whom all appeals in matters of Religion must be made and by whom they must be finally determined to whose judgements prudence and conscience all matters of doctrine and scandal must be referred By whom Religious concernments must be ordered and reformed by whom Ministers must be examined tryed and ordained In eo quisque judex recti constituitur in quo peritus judicatur Reg. Juris first afterward judged and deposed Whether it be fit that those who are guilty of so little learning or experience in divine matters should solely agitate these great things of God which so much concern his truth his glory and Christians good every way which matters both as to Doctrine and Discipline are able to exercise and fully imploy the most learned able and holy men Who dreads not to think that all saving truths stand at such mens mercy the honor of Christ and the good of mens souls too while all degrees of excommunication and censures are irrepealably transacted by them Among whom its hard to finde two wise men and scarce any ten of them if they be twenty of one minde while they boast they are of one Body Again who will not sadly laugh to see that when they differ as they oft do and break in pieces yet like quantitative substances they are always divisible like water and other homogeneous bodies they still drop and divide into as many new Churches and Bodies as they are dissenting or separating parties The miracle is that when like Hypolitus his Limbs they are rent and scattered by Schisms into Factions yet still every leg or arm or hand forms presently into a new distinct compleat Body and subdivided Church Each of which conceives such an integrality of parts and plenitude of power that it puts forth head and eyes and hands all Church Officers Pastors Elders Deacons by an innate principle of Church power which they fancy to be in any two or three godly people At this rate and on this ridiculous presumption they run on as water on a dry ground till it hath wasted it self till they are in small chips and slivers making up Bodies at six and sevens and Churches of two or three Believers These ere long losing one another in the midst of some new opinion some sharp subtilty or some angry curiosity which they cannot reach then and not before this meteor or blasing Star of a popular Independent absolute self-sufficient Church power in the people which threatned Heaven and Earth and strived to out-shine the Sun and Moon and Stars of all antient combined Churches Order and Government for want of matter quite vanisheth and disappears by its Members separating from and excommunicating or unchurching of each other Then the solitary relicts turn Seekers whose unhappy fortune is never to finde the folly of their new errors nor the antient true Church way which they proudly or passionately or ignorantly lost when they so easily forsook communion with the Catholike Church and with that part of it to which they were peaceably orderly and comlily united as was here in England Whose way of serving the true God was privately with knowledge faith love and sincerity publickly with peace order humility and charity Which might still with honor and happiness to this Nation be continued if the proud hearts and wanton heads and rude hands of some novel pretenders had not sought to make the very name of Christian Religion the Reformed Church and Ministry of England a meer sport and may-game to the Popish profane and looser world by first stripping us of all those Primitive Ornaments of gravity order decency charity good government unanimity and then dressing us up and impluming us with the feathers of popular and passionate fancies which delight more in things gay and new than good and old But how shall we do say these Bodying-men 29. Of Church Discipline in whom the Power Matth. 18.17 Tell it to the Church to fulfil that command Dic Ecclesiae for such a Church as may receive complaints hear causes of
good order by a due and decent Authority which for every two or three or seven Christians in their small Bodyings and Independent Churches exlusively of all others to usurp and essay to do is as if of every chip of Noah's Ark or of every rafter of a great Ship they would endeavor to make up a very fit vessel to sail in any Sea and any weather 30. The best method of Church Discipline 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But take the true and wholesome Discipline of the Church in those true proportions which pious antiquity setled and used and which with an easie hand by a little condescending and moderation on all sides might have been long ago and still may be happily setled in England Nothing is more desireable commendable and beneficial to the Church of Christ As a strong case to preserve a Lute or Instrument in that so the Church may not be broken disordered or put out of tune by every rash and rude-hand either in its truth or purity or harmony either in Doctrine or Maners or Order But this is a blessing as not to be deserved by us so hardly to be hoped or expected amidst the pride and passions and fractions of our times Nor will it be done till Civil powers make as much conscience to be good as great and to advance Christian Religion no less than to enlarge or establish Temporal Dominion When such Magistrates have a minde first to know and then to set up a right Church polity power and holy order in every part and proportion of it They need not advise with such as creep into corners or seek new models out of little and obscure conventicles nor yet ought they to confine themselves to those feeble proportions which are seen in the little Bodyings of these times which begin like Mushrooms to grow up every where and to boast of their beauties and rare figures when nothing is more indigested and ill compacted as to the general order and publick peace of this or any other noble and ample branch of the Catholick Church Pious and learned Men who reverence antiquity and know not yet how to mock either their Mother the Church or their Fathers the true Bishops Elders and Ministers of it can soon demonstrate how to draw forth that little chain of gold that charity communion and orderly subordination among Christians which at first possibly might onely adorn one single congregation of a few Christians in the primitive paucity and newer plantations to such a largeness amplitude and extension as by the wisdom of Christian charity and humility shall extend to and comprehend in its compass by way of peaceable union and harmony or comly subâ—ection even the largest combinations and furthest spreadings of any branch of the Cathol ke Church Both as to its greater and lesser conventions in several places and times as the matters of Religion and occasion of the Churches shall require according to its several dispersions and distinctions by place or civil polity Matth. 18.19 Which greater yet orderly conventions must needs be as properly a Church and may meet as much in Christs Name and hope for his presence and assistance in the midst of them as any of those Churches could among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.6 Punâ—shment inflicted by many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke before all 1 Tim. 5.20 Synodas Antiochena Paulum Samosetanum ab ecclesia quae sub coelo est universo seperabat Eus hist eccl l. 7. c. 28. Autoritas est eminentia quaedam vitae cujus gratia dictis factisve eujuspiam multum deferimus Tul. to which Christ properly refers in that place Yea they must needs be far beyond any thing imaginable in the narrow confinements of Independent Bodies Such Churches then of most select wise and able Christians who have the consent and Representation of many lesser Congregations must needs do all things with more wisdom advice impartiality authority reputation majesty and general satisfaction than any of those stinted Bodies of Congregational Churches can possibly do yea in all right reason they are as much beyond and above them as the power of a full Parliament is beyond any Country Committee Those may with comly order and due authority which ariseth from the consent of many men much esteeming the known worth of others give audience receive complaints consider of examine reprove reform excommunicate and restore where there is cause and as the matters of the Church more private or publick require in the several divisions extending its wings as an Eagle more or less as there is cause with infinite more benefit to the community of Christians than those Pullets the short winged and little bodied Birds of the Independent feather can do Where without any warrant that I know from God or Man Religion or right Reason Law or Gospel Prudence or Charity a few Christians by clucking themselves into a conventicle shall presently seem a compleat body to themselves and presume to separate and exempt themselves from all the world of Christians as to any duty subjection order or obedience and pitching their Tents where they think best within the verge of any other never so well and wisely setled Church presently they shall raise themselves up some small brest works of absolute Authority which they fancy both parts from and defends them against all Churches in the World planting their Wooden or Leathern Guns of imaginary Independent power and casting forth their Granadoes or Squibs rather of passionate censures angry abdications and severe divorces against all Christians Ibidem i. e. praesidentibus probatis Senioribus exhortationes castigationes censura divina Nunc judicatur magno cum pondere ut apud certos de Dei conspectu Sumumque futuri judicii praejudicium est si quis ita deliquerit ut communicatione orationis conventus omnis sancti commercil relegetur Tertul. Apol. c. 39. Qui ab ecclesiae corpore respuuntur quae Christi corpus est tanquam peregrini alieni à Deo Dominatui diaboli traduntur Hil. in Ps 118. Inobediens spirituals mucrone truncatur ejectus de ecclesia rabido Daemonum ore discrepitur Jeron Ep. 1. but those of their own way and party Afterward they turn them it may be against their own body and bowels when once they begin to be at leisure to wrangle and divide As if alas these were the dreadful thunder-bolts of excommunication antiently used with great solemnity caution deliberation and publick consent The great forerunner of Gods terrible hast judgment exercised with unfeigned pity fervent prayers and many tears by those who had due eminency and authority as presidents in chief or seconds and assistants to judge and act in so weighty cases and matters In which transactions and censures Churches Synodical Provincial and National were interessed and accordingly being duly convened they solemnly acted in Christs Name as the offence error or matter required remedy either for
errors or publike disorders and scandals which it concerned all Christians and Churches to see repressed or amended Of Excommunication and censures Praesident prolati quique seniores honorem islam non pretio sed testimonio adepti Tertul. Apol. c. 39. The â—do Hist Eccl. l. 1. c. 10. Quod sacris Episcoporum conciliis constitutum fuerit id ad divinam voluntatem est referendum Const M. dictum Euseb vit Const Episcopi in Synodo Sardicensi Dei amantissimi Reges adjuvantâ— divina gratia nos congregaverunt In illa concilla totus desiderio feror in istis devotione immoror amore condeleâ—tor inhaereo consensu emulatione persisto in quibus non hominum traditiones obstinatius defensantur aut superstitiosius observantur sed diligentur humiliterque inquiritur quae sit voluntas Dei bona bene placens Bern. Ep. 19. The wise and excellent Discipline of the Church and the power of using and applying of it which so many now either vainly arrogate or ambitiously Court was not of old as a bodkin put into every mechanicks hands or as a sword committed to every brawny arm nor yet was it such a brutum fulmen a thunder-bolt which the confident hand of every factionist might take to himself and Grasp or use to his private revenge or to the advantage of his party and design But Discipline together with Government in the Church was only committed and concredited after the example of the ApostolicÌ„all times by the wisdom humility consent and subjection of all good Christians in their severall stations either as Princes or Subjects to those learned grave and godly men Bishops and Presbyters who were ablest for gifts eminentest for their labours and highest in place and Ministeriall authority in the Churches of Christ whose assemblies or convenings were greater or smaller and their influence accordingly obliging valid and effectuall for the good of those Churches over which they were ascending from the first and least Country Congregations as the smallest yet considerable branches of a visible Church till it arose like Ezekiels waters from the Anckles to the Knees and Loyns and Head to such large plenary and powerfull an Authority as represented many famous Churches and sometimes the greatest and conversable parts of the Catholick Church throughout the whole world as in generall Councils called Oecumeniall Of Synods and Councils Out of which Synods and Councils however disorders and inconveniences as Nazianzene and others complain cannot be wholy kept out they still consisting of sinfull and so frail men yet they were subject to far less evils Cyp. Nazi orat 19. Ruffin Hist l. 1. c. 19. 18. In causa Athenasii Factionis macula sociavit concilium non judicandi sed opprimendi causa agebatur sub Constantio Concil Nicae secundum ab Artianis coactuÌ„ terrae motu impeditum Theod. l. 2. c. 19. and Errataes than attend the small scattered and separate bodies of there later decimo sexto editions In multitude of Counsellors there is wisdom safety and honour Prov. 11.14 Nor may we cast away those goodly large Robes which the prudence and piety of the antients made because they are subject to be soyled or rent by the hands of folly It is better for the Church to enjoy the gleanings of the antients Integrity Wisdom and Charity in ordering of the Church than to have the whole harvest of later mens sowings which have large straw of promises and shews but little grain of solid benefit yea much cockle too and many thistles of most choaking and offensive consequences The very rags of true antiquity doe better cover the nakedness and more adorne thee body of any Church than any of those cobweb-garments of later making which are torn in pieces while they are putting on and fitting to these new bodies of odd shapen Churches All reason and experience teacheth that those grand communicative wayes of Christian Churches in the joynt Counsels of grave learned and Godly men drawing all into union harmony and peace for the publike and generall good were far more probable though perhaps not absolutely necessary means to preserve both the doctrine of Faith and good manners unblameable among Christians than any of those small and broken Potsheards of private Independency can be which carry little ability and as little authority or vertue with them appearing like the Serpents teeth sown by Cadmus every where rising up in armed parties divided against and destroying one another till they have cleared the Field as of all such new and angry productions so of all those antient and excellent constitutions of Christian Churches which were bound up as Bibles in greater or lesser volumes It being so naturall to all men to affect what they call liberty and power if once mean men can by any arts obtein any shadow of them they are out of the shew of much zeal and conscience most pragmaticall And first begin to think no Church well reformed unless they bring them to their models Then their modell must be new lest their Authors should seem to have been idle being alwaies more concerned for the reformation of any men than of themselves God grant that while temerity and confidence pretends to plant none but new and rare flowers and to root up all old ones as ill weeds in the Church that themselves and their odd inventions with their rash abolitions prove not at last the most noxious plants that ever pestered the Garden of this Church To what some men urge by abusing that text against the good Orders Canons and Constitutions or Customs of the Church 31. Of prudence in ordering the Church affairs Mat. 15.13 That every plant which the Father hath not planted shall be pulled up therefore say they nothing of humane prudence is tolerable in the ordering of any Church I answer first none of those that quarrelled at the Church of Englands Motes but are thought by many learned and Godly men to have beams in their own eyes if Scripture right reason and antiquity may judge for nothing is alleged as more different from any of these amongst us than what may be found among the new Modellers who as they were in number and quality much inferior so they were never thought more wise or learned nor so calm and composed nor so publike and unpassionate in their Counsels and determinations as those many excellent men and Churches were both antient and modern to whose examples agreeable to the Canon of the Scriptures the Church of England was conformed n his rebus in quibus nihil certi statuit Scriptura mos populi Dei vel instituta majorum pro lege tenendi sunt Aug. Ep. 89. Disciplina nulla est melior gravi prudentique viro in his quae liberas habent observationes quam ut co modo agat quo agere viderit Ecclesiam ad quam cunque forte divenerit Quod enim neque contra fidem neque bonos more 's injungitur indâ—fferenter est habendum
and all possible means of Historical belief or faith among men For which the wisdom and providence of the Creator hath afforded to mankinde no other ordinary ground or inducement but onely that of a charitable and rational perswasion which we have That neither the most nor to be sure the best ablest and worthiest men in all Ages and these in several places would conspire in a lie or give testimony to a falshood contrary to their own consciences and the evidence of things as to matter of fact whereof themselves and their forefathers were eye-witnesses beyond any possibility of ignorance or mistake Nor can any thing be alleged or supposed as matter of self-interest or partiality there being in the first Three hundred years no temptation of secular profit or honor to blinde or corrupt their judgment and testimony whereby they should not either fully and clearly see what was judged and acted in the Church or that any thing should so bribe their tongues and pens as not to give a true record and faithful report to posterity Since many of them sealed their love to the truth and charity to mankinde by their blood in Martyrdom At the same rate of obstinate disbelieving and supercilious denying whatever is delivered by writing or tradition to after Ages men may foolishly and madly question the works of every Author the facts and records of all former times Ubi charismata domini posita sunt ibi discere oportet veritatem apud quos est ea quae ab Apostolis successio id quod est sanum irreprobabile sermonie â—â—nstat Iren. l. 4. c. 45. Edant origines Ecclesiaâ—um suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris habuerit autoreÌ„ antecessoâ—em Tert. de prae ad Hae. c. 32. left us in History Christians may doubt of their Baptism in their Infancy yea and question their own Natural Fathers and Mothers refusing to own or pay any duty and obedience to them since of these they can have no other assurance than what is told them by others as also of all their forefathers and predecessors from whom these Sceptical Infidels are certainly descended although they never saw them and possibly they enjoy the benefit of their forefathers labors and estates to this day which from those is derived in an orderly succession to these their ungrateful successors Nor is indeed the Series and Genealogy of Natural Parents more necessary and certain in reason that they have been and are gone before us however their several names and successions may be unknown from Noah or from Adam than is the constant and uninterrupted succession of Spiritual Fathers and Predecessors in the Ministry of the Church derived by the holy Apostles from Jesus Christ the second Adam the Everlasting Father of a better Generation Of which there are besides the apparent present succession in this Church of England and all other Churches-Christian now in all the World which lately had or still have a peculiar order of Bishops and Presbyters as holy Ministers in the Church so clear and constant and undeniable Histories from those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all men or writers the most worthy to be believed for their love to God their zeal for the truth their charity to all men but especially for their care of the houshold of Faith the Church of Christ Non fides ex peâ—sonis sed personae ex fide sunt probandae Ter. lib. de prae ad Haer. c. 3. Cum Episcopatus successione Charisma veritatis certum accipiunt Iren. l. 4. c. 43. Catholici â—â—verint se cum Eeclesia doctores recipere non cum Doctoribus Ecclesiae fidem deserere debere Vinc. Lirin c. 23. Haeretici sunt posteriores Episcopis quibus Apostoli tradiderunt Ecclesias Irenae l. 5. Audivi à quodam Presbytero qui audierat ab his qui Apostolos videraâ—t Irenae l. 4. c. 45. Eph. 4.11 1 Cor. 12.28 Wherein however it be most true that a bare descent or succession of persons following each other in time and place be not sufficient to carry on the being and honor of a true Church Christian which title is not entailed to any place or any race of people unless withal there be a succession in Christian Doctrine and Institutions according to the Scripture yet it is as true that the custody and tradition of the Scriptures the succession of true doctrine believed in the Church and divine Institutions celebrated never have been nor ever can possibly be in Christs ordinary way to his Church carried on to after generations but only by such a personall succession of Bishops Pastors and Ministers in the Church such as were in the beginning of the Goâ—pell appointed by Christ and ever since hath been orderly and constantly derived from one to another agreeable to the divine constitution Nor are Câ—ristians to expect or presume of daily miracles speciall revelations or Angelick missions to carry on Christian Religion but humbly to content themselves with that once setled Ministry and holy order which God by Jesus Christ hath given to the Church after which example some are still duly tryed ordained set apart and sanctified to this office the dispensation of the Gospell and those mysteries which goe with it Indeed I cannot but esteem as all good wise 2. The esteem to be had of the Catholick custom in the Church Vincent Lyr. Quod ubique quod semper quod ab omnibus tenetur Ecclesiis id demum Catholicum cap. 3. Pro magno teste vetustas Creditur acceptam parce movere fidem Claudian Ratio veritas consuetudini praeponenda sunt sed si consuetudini veritas suffragatur nihil oportet firmius retineri Aust l. 4. cont Donat. de Bapt. c. 4. In his de quibus nihil certi statuit Scriptura divina mos populi Dei instituta majorum pro lege tenenda sunt si nec fidei nec bonis moribus sint contratia Aust ad Casulan Traditiones Ecclesiasticae quae fidei non officiunt ita observandae ut à majoribus tradita â— nec aliorum consuetudo aliorum contrario more subvertenda Jeron ad Lucian Si nulla Scriptura determinavit certe consuetudo roboravit quae sine dubio de Apost traditione manavit Tertul. de cor M. Sanctae Ecclesiae sacerdotes Catholicae veritatis haeredes Apostolica decreta definita sectante maluerunt se ipsos quà m vetustae universitatis fidem prodere Vinc. Lyrin c. 8. Si quid hodie per totum orbem frequentat ecclesia hoc quin ita faciendum sit disputare insolentissimae st insanâ—ae August ep 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas M. Cont. Aâ—ium Sabel c. Otherways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de Apollâ—nario Post sacrarum Scripturarum canonicam autoritatem Ecclesiae Catholicae consensus tantum apud mâ—
semper valuit ut quae cunque ab hoc consensu confirmata videam mihi sacrosancta immutabilia videantur Bishop Carleton de Consen eccles cap. 11. cap. 277. and humble Christians do and ever did the constant clear and concurrent which is the truly Catholick testimony of the Church in which so much of the truth Spirit and grace of God hath alwaies appeared amidst the many cloudings of humane infirmities to be far beyond any meer humane record or authority in point of establishing a Christians judgement or conscience in any thing that is not contrary to the evident command of the written word of God However some mens ignorance and self conceited confidence like bogs and quagmires are so loose and false that no piles never so long well driven and strongly compacted by the consent and harmonious testimonies of the most learned writers in the Church can reach any bottom or firm ground in them whereon to lay a foundation of humane belief or erect a firm bank and defense against the invasion of daily novelties which blow up all and break in upon the antient and most venerable orders practises and constitutions of the Church where ever they are yet continued which being evidently set forth to me by witnesses of so great credit for their piety diligence fidelity harmony integrity constancy and charity I know not how with any face of humanity or Christianity to question disbelieve or contradict Under which cloud of unsuspected witnesses I confess I cannot but much acquiesce and rest satisfied in those things which others endlessly dispute because they have not so literal and preceptive a ground in Scripture Quod universa tenet ecclesia nec consiliis institutum sed semper retentum est non nisi autoritate Apostolica traditum rectissimè creditur August cont Donat. l. 4. In Concil Loodic Melito Episc Sard. missus ut autographa ubique decernat c. Constabit id ab Apostolis traditum quod apud ecclesias fuerit sacrosanctum Tert. ad Mar. l. 4. however they have a very rational exexemplary analogical and consequential authority from thence which is made most clear as to the minde of God by that sense which the Primitive Doctors and Christians who lived with or next to the Apostles had of them and by their practise accordingly in the ways of Religion Thus the Canonical Books of the Scripture especially those of the New Testament which no where are enumerated in any one Book nor as from divine oracle any where commanded to be believed or received as the writings of such holy authors guided by the dictates or directions of Gods Spirit we own and receive as they were after some time with judgment and discretion rejecting many other pretended Gospels and Epistles antiently received by the Catholike Church and to this day are continued So also in point of the Church Government How in right Reason Order and Religion the Churches of Christ either in single Congregations and Parishes or in larger Associations and Fraternities ought to be governed in which thing we see that sudden variations from the Churches constant patern in all ages and places hath lately cost the expence not onely of much Ink but of much blood and have both cast and left us in great scandals deformities and confusions unbeseeming Christian Religion The like confirmation I have for Christians observing the Lords day as their holy Rest or Sabbath to the Lord and their variating herein upon the occasion of Christs Resurrection from the Seventh day or Jewish Sabbath which is not so much commanded by Precept as confirmed by Practise in the Church so in the baptising of the Infants of Christian Parents who profeâ—s to believe in Jesus Christ onely for the means of salvation to them and their children which after Saint Cyprian Saint Jerom and Augustine affirm to have been the custom of the Catholike Church in and before their days so as no Bishop or Council or Synod began it Cypr. ep ad Fidum Aust ep 28. And no less in this of the peculiar distinct calling order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afric in Con. Carth. 1. anno 419. Some things in the Church are setled by Canon others by custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicoen office and succession of the Ministry Evangelical In all which if the Letter and Analogy of Scripture were less clear than â—t is so that the doctrines of those particulars which are among Christians counted divine were â—ike Vines and Honey-suckles less able to bear up themselves in full authority by that strength and vertue which they receive from the Scripture Precept where undoubtedly their root is and from whence they have grown shooted out so far and flourished in all Churches yet the constant judgment and practise of the Church of Christ which is called the pilâ—ar and ground of truth are stayes and firm supports to such sweet and usefull plants which have so long flourished in the Church of Christ whose custom may silence perverse disputes of corrupt and contentious minds And indeed doth fully satisfy and confirm both my believe and my religious observation of those particulars as sacred and unalâ—erable Nor hath any of those things Eucharistia sacramentum non de aliorum manu quaÌ„ prasidentium sumimus Tertul de Coro Mil. Impositionem manuuÌ„ qua Ecclesiae mininistri in suum manus initiantur ut non invitus patior vocari Sacramentum ita inter ordinaria Sacramenta non numero Calvin Inst l. 4. c. 14. sect 2. Amb. l. 5. ep 32. ad Valentin Commends that sentence which the Emperours Father had wrote touching judicatories and Judges in Church matters In causa fidei vel Ecclesiastici muneris eum judicare debere qui nec munere impar nec jure dissimilis constanter assero more clear evidence from Scripture or Catholick practice than this of the calling and succession of the Ministry of the Gospell hath wherein some men after due tryall and examination of their gifts and lives made by those who are of the same function and are in the Church indued with a derivable Commission and Authority to ordein an holy succession of men in the Ministry for the Churches use are by fasting prayer and solemn imposition of hands in the presence of the faithfull people publikely and peculiarly ordained consecrated set apart sent and authorised in the power and name of Christ to preach the Gospell to all men to administer the holy Sacraments and respectively to dispense all those holy duties and mysteries belonging to Christian Religion among Christian people that is such as profess to believe that Jesus Christ is the only Saviour of Sinners Which holy and most necessary custom of ordaining some fit men by others of the same function to be Ministers in the Church hath not only the unanimous consent and practise of the Orthodox Christians and purest Churches in all ages from the Apostles times But no Hereticks or Schismaticks who owned any
exemplo Timothei ecclesiae ordinationem custodirent Ambr. in 1 Tim. 6. not arbitrarily and precariously but as a trust and duty of necessity out of conscience and with all divine power authority and fidelity as Ambassadors from Christ for God as Heralds as Angels or Messengers sent from God as Laborers together with God in his Husbandry the Church as Woers and Espousers having Commission or Letters of credence to treat of and make up a marriage and espousals between Christ and the Church which sacred office of trust and honor none without due authority delegated to him from Christ might perform any more than Haman might presume to court Queen Esther before the King Ahasuerus During these Primitive times of the Apostles Ministry of the Gospel before they had finished their mortal pilgrimage we read them careful to ordain Presbyters in every City and Church to give them charge of their Ministry to fulfil it of their flocks to feed and guide them in Christs way both for truth and orders over whom the Lord had made them over-seers by the Apostles appointment who not onely thus ordained others to succeed them immediately but gave command as from the Lord to these as namely to Timothy and Titus to take great care for an holy succession of Ministers such as should be apt to teach able and faithful men to whom they should commit the Ministry of the Word of life so as the Word or Institution of Christ might be kept unblamable till the coming of Jesus Christ 1 Tim. 6.14 by an holy order and office of Ministers duly ordained with the solemn imposition of hands as a visible token to men of the peculiar designiation of them and no others but those to this Office and Function who must attend on the Ministry give an account of their charge and care of souls to God Thus we finde beyond all dispute for Three Generations after Christ First in the Apostles secondly from them to others by name to Timothy and Titus thirdly from them to others by them to be ordained Bishops and Deacons the holy Ministry instituted by Christ is carried on in an orderly succession in the same Name with the same Authority to the same holy ends and offices as far as the History of the New Testament extends which is not above thirty years after Christs Ascension And we have after all these the next Succession testifying the minde of the Lord and the Apostles Clemens the Scholar of Saint Paul mentioned Phil. 4.3 who in his divine Epistle testifies That the Apostles ordained every where the first-fruits or prime Believers for Bishops and Deacons Pag. 54. And pag. 57. the Apostles appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct Offices as at present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when these slept with the Lord others tried and approved men should succeed and execute their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Ministry than which testimony nothing can be more evident After that he blames the Corinthians for raising sedition for one or two mens sake against all the Presbytery Pag. 62. And exhorts at last Let the flock of Christ be at peace with the Presbyters ordained to be over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So after Be subject to the Presbyters c. Thus the excellent methods of Christs grace and wisdom toward his Church appear as to this peculiar Office and constant Function of the Evangelical Ministry commanding men to work the work of God that they may have eternal life John 6.29 which is to believe in him whom the Father hath sent sealed and anointed with full power to suffer to satisfie to merit to fulfil all Righteosness Also to declare and confirm this to his Church constantly teaching guiding and sanctifying it He hath for this end taken care that faithful able and credible men should be ordained in an holy constant succession to bear witness or record of him to all posterity that so others might by hearing believe without which ordinarily they cannot Rom. 10.14 15. Nor can they hear with regard or in prudence give credit and honor to the speaker or obey with conscience the things spoken unless the Preacher be such an one as entreth in by the door John 10.1 into the sheepfold such as is sent by God either immediately as the Apostles or mediately as their Successors from them and after them who could never have preached and suffered with that confidence conscience and authority unless they had been conscious that they were rightly sent of God Rom. 10.14 15. Psal 68.11 Isai 53.1 1 Cor. 1.18 and Christ At whose Word onely this great company of Preachers were sent into the world who so mightily in a short time prevailed as to perswade men every where to believe a report so strange so incredible so ridiculous so foolish to flesh and blood and to the wisdom of the world Thus far then the tenor of the whole New Testament 6. Distinct Characters and Notes of the Ministerial Office John 15.19 and that one Apostolike Writer Clemens witnesseth that as Jesus Christ the great Prophet and chief Shepherd 1 Pet. 5.4 was sent and impowred with all power from the Father to carry on the great work of saving sinners by gathering them out of the world into the fold and bosom of his Church So he did this and will ever be doing it till his comming again by ordeining and continuing such means and Ministry Mat. 28.20 as he saw fittest to bring men into and to guide them in Joh. 21.15 Feed my Lambs my Sheep Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To feed as Shepheards the flock 1 Pet. 5.2 1 Cor. 4.4 Let a man so account of us as the Ministers of Christ and Stewards of the mysteries of God c. 2 Tim. 4.1 2. 2 Tim. 4.5 Acts 20.29 1 Tim 4.11 Mat. 28. ult Heb. 13.14 Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account c. Luke 12.43 Blessed is that servant the faithfull and wise Steward set over the house-hold whom his Master comming shall find so doing Dan. 12.3 1 Cor. 9.17 If I do this willingly I have a reward c. the wayes of saving truth of Religious orders and of holy lives Investing as we have seen particular persons whose names are recorded with peculiar power to teach to gather to feed and govern his Church by Doctrine by Sacraments and by holy Discipline Setting those men in peculiar relations and Offices to his Church as Fathers Stewards Bishops Shepheards Rulers Watchmen calling them by peculiar names and distinct titles as light of the world Salt of the earth Mat. 5.13 Fishers of men Mat. 4.19 Stars in his right hand Rev. 2.1 Angels of the Churches Requiring of them peculiar duties as to Preach the word in season and out of season to feed his Lambs and Sheep to fulfill the work of their Ministry to take care of the flock against grievous Wolves
16.18 Eph. 2.20 Heb 6.2 in the order of Christs Church which are diligently to attend humbly to obey Heb. 13.17 thankfully to own respect love esteem and honor 1 Cor. 9.11 1 Thes 5.12 13. liberally to requite the doctrine and labors of the true and faithful Ministers 1 Tim. 5.17 who are thus over them in the Lord in a right way and succession of Ministeriall Office divinely instituted and constantly derived authority In the perpetuating of which to so many centuries of years since Christs Ascension by lawfull and uninterrupted succession in his Church the power and providence of God is not less remarkably seen than in the preservation of the Scriptures amidst all persecution confusions and variations of humane affairs Also the love and care of Christ to his Church the fidelity of his promise is evident being no less made true to the Ministry than to the whole Church to be with them to the end of the world and by the Ministry that is made good to the whole Church that the Gates of Hell shall not prevail against the foundations of the Church which are laid upon the writings and by the labours of the Prophets and Apostles and after them still layed and preserved by able faithfull and ordeined Ministers The consecrating or ordeyning of whom by the Imposition or laying on of hands in a continued succession for the good of the Church is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion joyned with doctrines of Faith Repentance Baptism Resurrection and eternal judgement for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands I find not by Scripture practise or the Church afterward so clear and constant as this in Ordination to an holy Ministry Nor can Confirmation be rightly done to the Baptised and Catechised but by those who are ordeined That to deny the Ordination and due succession of Ministers by which to carry on the work of Christ in his Church or to seek to overthrow it in any Church is all one as if men should deny those grand and fundamentall points of Faith Repentance Resurrection and judgement to have been taught by Christ or Baptism to have been instituted that to overthrow and abolish the constant Ministry and Office in the Church can be the design of none but those who care not to turn Infidels and to live in all Atheistical profaness If then there be any force or authority from Scriptures as the Oracles of God to prove by precept institution or example the religious necessity of any peculiar duties or holy Offices and divine Ministrations by which men are made Christians and distinguished as the Church of Christ from the world if the Preaching the word of life the teaching of the histories the opening of the mysteries the urging the precepts the denouncing of the terrors the offering the promises the celebrating the Sacraments the binding to wrath and shutting up to condemnation all unbelievers and impenitents the loosing of penitents and opening Heaven to them by the knowledge of Law or Gospell if these or any other holy ministrations be necessary not to the well-being only but the very being of a Church Christian Sure there there is as I have shewed no less strength pregnancy and concurrent Scripture clearness to convince and confirm the peculiar office divine power and function of the Evangelicall Ministry Without which all those ministrations must needs have ceased long agoe as to any notion or conscience among men of holy divine and Christian that is the appointments institutions messages or orders of Jesus Christ which could never carry any such marks of divine credit and authority meerly from vulgar credulity and forwardness of reception or from generall common talk and tradition among men if there had been no peculiar men appointed by God in his name and by his Commission to hold forth to the world this great salvation to convince or convert or leave men without excuse As there can be no valid message autoritative Embassie credible assignment or conveyance of truth promise command duty comfort bounty or love to others where there is only a generall fame and unauthorised report without any speciall Messenger Embassador Assigner and Conveyer to the authority of whose speech and actions or conveyances not any mans own forwardness nor others easiâ—ess and credulity doth suffice but some peculiar characters Seals and evidences by letters of credence or other sure and known tokens of a truly assigned and really derived authority do give ground to believe or power to validate what any man so performeth not in his own name or for his own interests but to an others who principally employs him and who only can make good what he so far promiseth or declareth or sealeth as he hath commission and authority from another so to do No man that speaks or negotiates in anothers name especially in matters of great consequence of as high a nature as life and death can expect to be believed by wise and serious men and that they should accordingly order both their affections and all their affairs unless they saw the marks of infallible authority far beyond the confidence of a trivial talker and a bad orator In this point then of a peculiar office and function of the Ministry Evangelical which is divinely instituted in which some men are solemnly invested by which all Religion is confirmed and preserved to the Church We have not onely full measure from Christ himself and heaped up by Apostolical precept and example evidently set forth in the Scriptures and pressed down by after Histories of the Church in a constant succession but it is also running over by those necessary accumulations which all right reason order and prudence do liberally suggest both in the Theory and the Practick 8. The peculiar Office of the Ministry confirmed by Reason For first no man by any natural capacity or acquired ability as a reasonable Creature is bound in conscience to be a Minister of the Gospel and holy Mysteries to others for then all men and women too ought to be such or else they sin Secondly Nor yet by any civil and politick capacity as living in any Society or City can any man be obliged to direct and guide others in the things of God since that relation invests no man in any civil power office or authority until the supreme fountain of civil power calls him to the place and endues him with such power much less can it put any into an authority which is divine spiritual and supernatural to act as in Gods and Christs name and to higher ends than humane 3. Nor thirdly doth any rel gious common capacity as a believer or a Christian or as endued with gifts and graces furnish any one with Ministerial power and lay that duty on him for then every Christian great and small yong and old man and woman 1 Cor. 12.25 29. Are all Apostles are
Cyclopes Non tam spectandum quid agat quisque quam quo ordine nec tam quo animo quam quâ disciplina Ep. Wint. Andrews Ordo postulat ut virtute eminentiores sint loco superiores qui habeant rationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. V d. Clem. Ro. Epist ad Corinth Numb 11.17 they cannot but daily see a necessity of exact order and distinct power which must be observed among themselves as soldiers without which Armies will be but heaps upon heaps confused crouds and noises of men if any one who fancies his own or an others sufficiencies shall presently usurp the power and intrude into the office of Captain and Commander whose work is not onely to use a few good words now and than but to fight valiantly and yet to keep both himself and others in good order No less is order necessary to the Church in its Societies over which able and fit Ministers duly placed have not onely the work of Preaching lying on their Consciences which requires more than ordinary and vulgar abilities but they have many other great and weighty affairs which they are to discharge both publickly and privately as workmen that need not to be ashamed as those that are meet instruments and workers together with God and Christ in the great work of saving souls to which if onely memory and a voluble tongue and an oratorious confidence would have served there needed not so great preparations and power of the Spirit from on high to come on the Apostles which not onely furnished them with Matter what to say and Languages wherein but with just and full authority to preach Christs Gospel in Christs Name and to settle a like constant Authority Order and Power Ministerial in all Churches for holy Administrations putting upon their Successors whom they ordained in every place as the spirit of Moses was put on the seventy Elders of that Spirit that is of that same power Ministerial which they had immediately from Christ Nor was any one not rightly ordained antiently esteemed as any Minister of the Church nor any thing he did valid nor were any that adhered to such disorderly walkers and impostors ever reckoned among good Christians or as sound Members in the Church Cypr. Epist 76. De Baptisandis Novatianis ad Magnum Novatianus in Ecclesia non est nec Episcopus â—â—mputari potest qui Evangelica Apostolica autoritate contempta nemini succedens à se ipso ortus est Habere enim aut tenere Ecclesiam nullo modo potest qui ordinatus in Ecclesia non est Quomodo gregi Christi annumerari potest qui legitimum non sequitur pastorem quomodo pastor haberi debet qui manente vero pastore in Ecclesia Dei ordinatione succedanea praesidente nemini succedens à seipso incipiens alienus sit dominicae pacis divina veritatis inimicus As Saint Cyprian most eloquently and zealously writes concerning Novatianus who usurped the office of a Bishop and Pastor among some credulous and weak people despising the Ordination of the Church How can he be counted a Bishop or Minister in the Church who thus like a Mushroom grows up from himself How can he have any office in the Church who is not placed there by the officers in the Church which hath ever had in it true Pastors who by a successive Ordination have received power to preside in the Church He that sets up of his own new score and succeeds none formerly ordained is both an alien to and an enemy of the peace and truth divine Nor can that sheep be reckoned as one of Christs flock who doth not follow a lawfully ordained Pastor Thus Saint Cyprian a Learned holy Bishop and after a Martyr for Christ testifies the sense of the Church and all true Christians in his time who flourished in the third Century after Christ I will onely adde one place more out of Tertullian Tertul. lib. de Praescrip adv Haereses Edant Haeretici origines Ecclesiarum suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis virâ— qui tamen cum Apostolis perseveraverint habuerit autorem antecessorem Hoc enim modo Ecclesiae Apostolicae tensus suos deferunt Sicut Smyrnaeorum Ecclesia habeus Polycarpum à Johanne Collocatum resert Sicut Romanorum Clementem à Petro Ordinatum c. Traditionem itaque Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus qui verè velius audere Et habemus enumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis successores eorum usque ad nos Quibus etiam ipsas Ecclesias remittebant suum ipsorum locum Magisterii tradentes Qui nihil tale cognoverunt neque docuerunt quale ab his deliratur Irenaeus lib. 3. cap. 3. De iis quâ— decedunt ab Apostolica Successione who lived before Saint Cyprian in the end of the second Century whom Cyprian usually called his Master for the learning warmth force and eloquence which were in his works till his defection Let these new Masters saith he and their Disciplies set forth to us the Original of their Churches the Catalogue and Succession of their Bishops and Ministers so running upward without interruption that it may appear their first Bishop or Presbyter had some Apostle or some that persevered with the Apostle for their predecessor and ordainer For thus the true and Apostolically planted Churches do ever make their reckonings as the Church of Smyrna had their first Bishop Polycarpus placed among them by St. John the Apostle So the Church of Rome and Antioch had their Pastors or Bishops setled by the Apostle Peter Thus Tertullian and with him Irenaeus and all the antients who sought to keep the unity of the Spirit and the bond of peace Eph. 4.3 The purity of doctrine and power of holy Discipline in the Church of Christ These holy men never dreamed of Self-ordainers or of gifted yet unordained Ministers nor did they own any Christians in Church Society or Ecclesiastick Order and holy Communion where there was not an evident distinct and personally demonstrable Succession of Bishops Pastors and Teachers in Ministerial Authority so constituted by holy Ordination lineally descended and rightly derived from the Apostolical Stem and the Root Jesus Christ. Nor is this so divine an Institution so solemn an Ordination 17. Peculiar Officers as Ministers most necessary for the common peoples good as to Religion so sacred a Mission and so clear and constant a Succession of Ministers whose office it is to bear witness of the Name of Christ in his love and sufferings and merits to the end of the World till the number of Saints be perfected till the work of the Ministry is finished and the Body of Christ his Church fully edified Eph. 4.12 This I say is not of more concernment
horrid and abominable liquors whose venom hath so stupified their consciences that they are past all feeling and sense of either sin shame or sorrow Nor is there ever any of these new Rabbies who can content himself with either the orders of this Church or the Articles of Sound doctrines or Catechisticall foundations and principles which it hath embraced and propounded upon very grave and good advise as most safe and necessary for Christians They must ever have some new fangle either of opinion or practise to make them remarkable 7. Gifts alone make not a Minister nor furnish him with true Ministerial power and authority But if I should yield which I cannot do with truth or only suppose some of these men to have even ordinary Apostolicall gifts as they vainly and falsly pretend yet even these would not make them beyond or better than fals Apostles unless they had the call mission and authority which true Apostles had immediatly from Christ and which false Apostles untruly pretended to who though they taught the truth yet with falsity pretended they had seen the Lord Jesus and were sent as other Apostles by him Nor will those common gifts make them ordinary Prophets or Ministers in the Church unless they have the ordinary call and mission which Christ hath setled in the Church A Serpent of gold would not have brought those healing effects which the brasen did at Gods appointement Gifts of knowledge and utterance alone are not qualifications sufficient for men to challenge the right of Ordination to publick Ministry for the moralls and practiques of men as well as their intellectuals are much to be considered the Priest might be able and the Levite lusty for service when they were unclean and so unfit for the Temple The levity haughtiness rudeness boastings and inconstancies observable in some mens looks gesture habit and carriage as St. Ambrose guessed at the mine and garb of two Presbyters who afterward proved stark naught makes them less fit to be ordained Ministers in the Church than many who have weaker gifts but discover more prudence gravity meekness humility and diligence Autoritas Charismata praesupopanit at Charismata autoritatem non ponunt Gerard. de Minist Qualis ordinatio talis successus Luth. 1 Cor. 3.3 A stock and gifts and parts either naturall or acquired though never so thrifty and spreading is of it self but as a crabstock and can of it self bear no other than sour fruits of Factions Schisms Emulations and carnall confusions in the Church till it is grafted with holy ordination by that due ministeriall power which is in the Church As there are formally or truly no true Sacraments where the same Elements and words materiâ—lly are used unless there be also a right Minister of holy things who acts and consecrates not in any naturall or civill capacity as from his own mind or other mens will but by delegation and appointment from Christ nor can there be a right Minister In actionibus tam sacris quaÌ„ civilibus id validum quod legitimum Reg. Ju. or Officer from Christ as I formerly proved where there is not a right patent divine power and commission given in his Name by due ordâ—nation as it is but treason and rebellion for the abâ—est States-man or Lawyer to undertake and act the part of an Embassadour or Judge untill he be made such by those in reference to whose will and work such power and employment only can be conferred That cannot be done in anothers name which is not done by his consent Quo meliores eo deteâ—iores Verulam de Jesuitis and according to his declared will Men of the greatest gifts if they are disorderly in the Church are but as Wens in the hodâ— the greater the worser the more they swell beyond the modell and true proportion of the bodies features the more deformity and inconvenience they bring to the whole body nor hath any man any cause to boast of them for it is not the greatness but fitness of parts which makes them handsome or useful to the whole who knows not that great wits and parts are oft-times great temptations as was said of Origen Magnum ingenium magna tentatio Vinc. Lyrin de Origine Tertul Gen. 3. whose frequent Preaching in the Church of Alexandria before he was Ordeined Presbyter gave great offence to grave and godly men imputing his after errors and fall to his too great forwardness and presumption The Serpent which was subtiller than other beastâ— is chosen by the Devill as a fit organe for to convey his temptations Proud and presumptuous gifts in men are no better than those inordinate excrescencies which exceed mens noses or blind their eyes or somtimes swell bigger than their heads nor will their fate be better at last than that of the Giants was who presuming of his vast limbs 1 Chron. 20.6 and the extraordinary number of his fingers and toes which were twenty four in all yet there wanted not of Davids worthies who slew him when he defied the Church of God 2 Cor. 10.12 If men be left to measure themselves only by thems lves as most of these overwise-men do which of them but is prone to think very highly of himself and like the Apes in the fable fancy they can build as brave Houses and Cities and Churches as the ablest man but when they come to the Wood thâ—y have not so much as Sawes or Axes or any tools to begin the work withall But these over-forward men usually reply with great sadness and severity against Ministers Monopolising of the duty and office of Preaching the Gospell That Paul rejoyced if any preached Christ Phil. 1.18 8. Of St. Pauls rejoycing that any way Christ was preached Phil. 2.21 Acts 17.11 though of envy and evill will though not Ordeined c. I answer first It doth not appear but those men might have due Ministeriall power to preach the Gospell and yet through passion or faction they abused this power seeking their own things and not the things of Christ Or secondly It may be their preaching was but privat domestique and charitative Instruction or confirming of others repeating as the Bereans what they had learned of St. Paul or other Apostles which is not denyed to any sober Christians but only required to be kept within those bounds of Order and humility so as it neither becomes rivall to or opposer of nor yet a despiser and at last an abolisher of the office of the publique Ministry which is the design of the presumptuous and pretenders against the Ministers Thirdly If those whom the Apostle speaks of were not Preâ—â—â—ers by office but only by their own little motives of applause or profit or Envy and the like they were moved to preach the Gospell of Christ yet they did not like ouâ— modern Intrudâ—rs and Usurpers boâ—st of Extraordinary gâ—fts and call nor did they deny or seek to overthrow in others the ordinary
power and office of that Ministry which Christ and the Apostles had setled in the Church and to which they pretended to have a zeal Fourthly at the worst what ever they were or did regularly or irregularly as to the point of Preaching Christ crucified the Apostle so far rejoyced not as they were passionate or peevish envious disorderly c. but so far as God restrained them in any moderate bounds of truth-speaking It was some joy to see a less degree of mischief and scandal arise from their perversness and spite That they did not blaspheme that Name and preach another Gospell or corrupt this in points of doctrine with Jewish or Hereticall leaven no less than they did with those tinctutes of passions envy and defects of Charity A good Christian may rejoyce at any preparation of men to receive the Gospell In omni malo est aliqua boni mixtura Simpliciter enim absolute malum esse non potest Neque enim est malum pura negatio sed debiti boni privatio neque est cognoscibile nisi per bonum Tho. Aq. 1. q. 14. Non humane est imbecilitatis plena indagine conoscere quâ ratione Deuâ— mala fieri patiatur quae non incuriâ sed consilio permittuntur Salv. l. 1. Gub. Mirandum non est quod mala exurgant sed vigilandum est ne noceant nec permitteret Deus ex surgere nisi sanctos per hujusmodi tentationes erudiri expediret Aust Ep. 141. as in the Indies tho they be first taught it in much weakness and superstition It is so far happy in the worst of times and things that there is no simple or sincere evill which hath not some mixture of good in it which it abuseth else it could not be at all and some extraction of good may be from it by the omnipotent wisdome of God causing all things to work together for the good of his Church Gods permissions not to be urged against his Precepts and Institutions But what sober Christian will urge Gods permissions against his Precepts and Institutions The rule in the Word is still right constant and divine though in the water of events providence may seem crooked and irregular Gods toleration of evill of disorders or heresies in the Church doth not justifie them in the least kind against his Word which forbids them The Apostle was glad and so may we be in evill times that things were no worse but he allows them not to be so bad Quae permittit Deus non approbat in permisso praviter agente quamvis apprâ—bet permissionem suam profundissimè potentissimè sapientia quae bona ex malo ducenda novit Vid. Aust Ep. 120. Ep. 159. In abdito est consâ—lium Dei quo malis bene utitur mirificans bonitatis suae omnipotentiam Rom. 3.8 Multa sunt in intentione operantis â—ala quae in eventu operis bona sunt Aquin. Praescientia praepotentia sua non rescindit Deus libertatem creaturae quam instituerat Tertul. lib. 2. cont Marcâ—on vid. Synes ep 57. nor would he approve the doing of evill or the envy and spightfulness in preaching that good might come thereby He only considered it in the event as to Gods disposing not in the agent or fact as to mans perverting A sober and wise man may make a good use of others madness and folly as God doth of mans and devills malice One may rejoyce that there are some poysonous creatures by which to make Theriacas and Antidotes Many venomous beasts have the cure in them against their own stings and poâ—sons The same Apostle might rejoyce in the supposed not decreed and absolute Necessity of Heresies There must be heresies 1 Cor. 11.19 that as in these times the constancy of judicious and sincere Christians may be made manifest It is some ease that Impostumes break Plus est jucunditatis in sapientia Dei quae bona è maâ—is extrahit quà m in malis molestiae Lact. l. de Ira. Respondet Epicuri quaest cur Deus permisit mala cum potens sit bonus Permisit malum ut eâ—icaret bonum Id. Acts 27. whereby corrupt humors are let out and spent possibly the Apostle might in some sense or notion have rejoyced in the storm he suffred and the shipwrack so far as it discovered Gods extraordinary protection to him and for his sake to those with him And so may all his faithfull Servants the Ministers have cause at last to rejoyce when the Lord hath brought them and this Church to the fair haven after this foul weather which seeks to overwhelm them But Christ is in the ship and they have a good Pilot God whose Spirit with their own bids them be of good chear The Lord can and will save his that be godly from so great a death But such joyes are the serious and sincere raptures of very godly and wise men far enough sequestred from the flashes of the world which hardly ever discern in Events what is of God from what is of man Good events in which Gods over-powring is seen are oft consequentiall not intentionall Severa res est gaudium Sen. Cl. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the second agents and flow not from their will or vertue but follow their work through Gods soveraign over-ruling who as St. Austin sayes would not permit any evill of sin to have been in and from the creatures pravity of free will and infirmity of power if his infinite both power and goodness had not known how to extract the good of his glory out of the greatest evill And truly this good we hope through the mercy of God The good which may come from this evill to true Ministers Phil. 1.16 both all true Ministers and all true Christians in this Church of England will reap by this envy contention spitefull unsincere and uncivill dealing of these Anti-ministeriall Adversaries who cry up their new preaching and prophesying wayes thereby thinking to adde affliction to those bonds and distresses which are upon Ministers in these dangerous and difficult times That this will make all true Ministers more study to be able for to walk worthy of and alwayes to adorn that holy profession and divine Ministration which they have upon them that so they may stop the mouths of gainsayers Tit. 1.9 Saluberrimus est malorum inimicorum usus quo illorum quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meliores vigilantiores reddamur Erasm 1 Cor. 3.1 who lye in wait for their halting and reâ—oyce at their fallings Also it will breed in all others that are serious sound and good Christians a greater abhorrency of these insolent and disorderly wayes in the Church the root and fruits of which are carnall not spirituall pride faction strife bitterness confusion scom of religion corruption of all true doctrine and holy manners neglect and disuse of holy duties prophaness and disposition to all
Author endevours may merit as much freedom and publique encouragement as others vainly affect and insolently usurp under the pretence of their prophesying gifts when indeed they are for the most part but meer pratings very weeds and trash the soyland load which may rend this Gentlemans net but they are not those good fish which he seeks to catch not so much it seems for the Churches necessities which the constant Ministry may well as it ought to supply as he confesses but for its Lenten dainties and varieties which blessed be God are not hitherto much wanted in any Church and least of all in this which hath hitherto enjoyed those Manna and Quails which the Lord hath from heaven plentifully poured round about its tents by the care and pains of the able orderly and duly Ordained Ministers If some places in this Church have wanted of that large provision yet others have gathered so abundantly Numb 11.20 Satietas omnis sibi ipsi contumeliosa Aust and fed so excessively that while they murmur they surfet while they complain their food comes out of their nostrils as sometimes theirs did among the ingratefull and wanton Jews These concessions then of all able and true Ministers 14. Answer to the Aspersions of pertinacy and superstition cast upon the Ministers in that book being so liberall and friendly to all private uses and to all gifts which are really fit to be publike I cannot tell what that great and dangerous pertinacy is with which that Gentleman towards the end of his book p. 78. charges so gravely and threatens so severely the Preachers in England as if all the fire of Gods and mans wrath which hath faln on them in these times hath not made them so much as willing to part with and be purged from their Babylonish superstitions their popish opinions and practises which sayes he they hold as fast as their right hands and right eyes A very sad reflexion if true upon All us that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ep 54. Lingua maledica sanctos carpere solita est insolatium delinquentium Ieron ad Eust Cum quis clericus Ceciderit statim omnes tales esse licet non manifestari possunt â—actitant profani cum tamen si maritata aliqua adultera sit non statim uxores suas projiciunt nec matres suas tales esse dicunt Aust Ep. 1.37 Ideo à malis boni petuntur calumniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. and must ever own our selves Christs Ministers And wherein this Gentleman had done more worthy of himself if he had given clear and particular instances than such generall and obscure intimations which without sufficient proof will seem no better than those odious aspersions and vulgar calumnies with the Anti-ministeriall Levellers to hide their own deformities are wont to cast upon Ministers and all men that differ from them and oppose their folly out of principles of higher reason and sounder religion than that sort of people use to be acquainted withall From the fauls and faylings it may be of some Ministers but chiefly from the hatred and malice of those men against all true Ministers it 's probable this author may without any great spirit of prophesying foresee and thus solemnly as he doth from the Tripos foretell the great sufferings which Ministers of learning constancy and honesty are like to undergo if God did not as well know how to restrain the pride and power of these men as he doth behold the rage and bitterness of them against all true Ministers Not because they will not come out of Babylon as he phraseth it but because they will not so easily return as many unwary souls do to folly and the principles of all confusion to the oppression of all that truth and order which the wisdom of our pious Progenitors hath observed for 1600. years and transmitted to us from the hands of the blessed Apostles according to the rules of Scripture and all religious reason But what I beseech you is this sinfull obstinacy of the Ministers of England Vid. Aug. Ep. 118. ad Jan. contra praefractos illos qui superstitiosa timiditate consuetudini cujuslibet ecclesia repugnant quae nec fidei nec bonis moribus adversatur Vnaquaque provincia suo sensu abundet pro more consuetudine antiquâ Consuetudines Ecclesiasticae quae fidei non officiant observandae ut à majoribus tradita sunt Jeron ad Licinium Cavendum est ne tempestate contentionis serenitas charitatis obunbiletur Aust Ep. 86. for which this Gentleman hath such a Sybilline rapture and more than a prophetick horror Is it because their judgement is constant to the approbation of that due obedience and legall conformity to which they formerly with good conscience subjected as in matters of extern right and decency in this Church wherein they had a liberty common with all Christians so far as they opposed not either sound doctrine in faith or holiness and morality in manners to conform themselves then in the use of them as now they have liberty not to use them while by force and terrour they are hindered They being not of that nature of things sâ—cred for which a Christian is bound to kindle the fires of Martyrdom nor of private contention against publique Prohibition Is he angry that Preachers do not all suddenly shipwrack their judgements learning and consciences upon every rock of vulgar fury or fancy that they are not presently melted with every popular gloing heat of seeming piety and that they run not into every mould Id viâ—â— gravi prudentique dignissimum non sacile permutatis nec ad vulgi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutum â—uramque leviter commuveri Zanch. Orat. 1 Joh. 4.1 which any faction hath formed for the advantages perhaps of secular interests Is he displeased that they are not taken with admire or adore every Idoll of fanatick novelty that they seriously try the modern spirits whether they be of God or no and receive not every spirit Is he grieved that men of learned and sober piety will not subject the gravity of the Fathers the wisdom of the Councils the acuteness of the Schoolmen the fidelity of the Ecclesiastick Historians together with the excellent learning and acurate judgements of the best modern Writers and Divines in all reformed Churches yea and the authority of the Scriptures themselves Prov. 26.23 Burning lipâ— and a wicked heart are like a potsherd covered with silver dross Grande hoc subtile artificium nescimus vulgi ineptiis novitatibus assentiri non enim tam blandi sumus hominum inimici Ieron Sua dum pingunt vitia nostras dedecorare student virtutes lenones vulgi Erasm Planda pernicies Cyp. de Error AdulantiuÌ„ non amantium vox est Satis pâ—i modo diviteâ— estis probi satis si prosperi sancti sapientes satis si lato magnifico utuntur successui fortia
Institutions upon Scripture grounds although we find them to have been led Captive and a long time deteined Prisoners by any unrighteousness policy superstition tyranny covetousness or ambition in the Walls and Suburbs of Babylon Though tares were sown among the good Seed in the Field of the Church while men slept yet we must not be such wasters as to destroy the Corn with the weeds or to refuse both because we like not one Though our Fathers ate sour grapes and our teeth were an edge we must not therefore pull all our teeth out of our heads Divine institutions are incorruptible nor can any corruption of mens minds or matters cease on them any more than * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Aurum â—t geâ—â—a itâ— res Diviâ—â— non corrumpâ—ntâ—â— quamvis opprimuntur non vitiantur natura quum polluntur consuetudine Non rei ipsae ut nec veritas erroribus sed nos malè utendo pucrescimus Eras putrefaction on the Sun beams when it shines on a Carkass or Dunghil We may be corrupted but holy Ordinances are like God alwaies the same when restored to their Primitive Institution which is their State of Integrity Riches and honour are not unwelcom though they descend to men from unworthy Ancestors Nor should Religion so far as its title is good by the word of God either in strickt precept and institution or in prudence joyned with piety and decency Good pictures will recover the beauty when the soyl is washed off In a word we retain the truth faith holy mysteries Catholick orders constant Ministry and commendable manners which the later Romanists have derived and continued from the first famous Church in that place nor do we think it either conscience or prudence to deprive our selves of any thing Divine though delivered to us by the less pure hands of men or to cast away the provision which God sends us though it be by Ravens or to Anathematise all the Romish Church hoâ—ds of saving Truths because it hath in the Councill of Trent Anathematised some Truths The Bishops of Rome were alwaies more cunning than to abrogate or cast away those essentials the main foundations and pillars of true Christian Religion as the word the Sacraments the Ministry and Government of the Church on which they knew the vast moles and over grown superstructure of the Pontifician pomp profit pride reputation policy and power through the credulity Vt in reficiendis domibus sic iâ— moribus non destruenda omnia sed repuâ—ganda non diruenda sed resâ—cienda Ber. Ep. ad Abb. of peopâ—e and blind devotion of most men in these Western Churches was built and sustained Nor can any thing more contribute to the Popes depraved content or repair his particular interest in this Western world than to see any so heady rash and mad Reformers as shall resolve to quarrell with and to cast quite away all those things of Christian Religion which ever passed through the hands of the Romish Church or any other never so erronious and superstitious He well knows how meager a Sceleton how miserable a shadow Christian Religion must needs remain to those furious and fanatick Reformers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Ep. Eudoxâ— Being as much reduced to poverty and meer nothing in the very essentials of Christianity both for Doctrine Duties Sacraments Scriptures order and manners as it would be in the matter of maintenance and Church Revenews where some mens covetous and cruell Reformation is resolved if they may have their will to leave nothing to maintain Religion or its Ministry but the meer scraps of arbitrary and grudging contributions Such will our Religion be if we reject all that was used by those who abused many things and we must afâ—er only adhere to the beggery of Seekers attending new Instructions from Heaven instead of following antient Christian and Catholick Institutions Certainly Church Reformations 3. Of Church Reformations with moderation and charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de leg 3. Nothing is just but what was wisely moderated in things Religious should be carried on with all acurate strictness and rigor in clear points of saving truths and in things of divine Institution so confessed by all yet also with much charity candor moderation and discretion toward any Christians in other things wherein we must differ from them Yet no further than they seem to us to derogate from the truth and word of God and so become detrimentall to mens souls It is a commendable Schism which separates the Corn from the chaff and the Gold from the Dross neither retaining both in a confusion nor casting away both in a passion In thus doing all things with meekness of wisdom Christians may not only be able upon sober and judicious grounds from Scripture and the Catholick consent of the Fathers to maintain what they do as wise Reformers of abuses but also the better invite others to embrace and to approve our â—ust and well-tempered Reformation in the unpassionate purity whereof others will the easier see as in a smooth and true Glass their yet remaining spots and deformities Reformation of Churches is best done not by cutting off the head of Religion but by taking off those masks and visards which hide its face and beauty Men will best see their errors not by force pulling their eyes out of their heads but by fairly taking away the motes or beams of prejudice error and pertinacy which are in their eyes which hinder them not from seeing at all but from seeing so we l as we in truth think they may and in charity wish they would 1 Thes 5.21 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation is the medium between the excess and defect Neither taking nor refusing all but trying all and holdâ—ng the good True Reformation free from Schism By this shield of moderation and charity proving all things and retaining what is good in all with our pitty and prayers for any Christians wherein we think they erre as differing therefore from us because from the rule which God hath set for his Church in things pertaining to Divine worship we justly defend our selves in this and other reformed Churches that are of the same temper and charity in their Reformations from the sin and scandall of Schism when we fairly and freely declare that we separate no further from the Church of Rome or any other particular Church or Christian man than we are by the word of God perswaded that they separate from Christs holy rule and from the custom and Doctrine of the Catholick Church whose bounds and marks are the samenes of divine truths and the unity of the Spirit in Charity which we retain to all Christians as far as such with whom while we desire such communion of true faith holy order and obedience together with love as they do with Christ and all true Christians we cannot in our own consciences nor other mens censures be esteemed Schismaticks as the Novatians and
Donatists of old were who so challenged the title of the Church to their factions as to exclude all others and refuse the offers and means of accord As Cyprian Ep. 95. and Aust Ep. 164. tell us To which brands of Schism we are then lyable only when we recede or separate from visible communion with any Church without just and weighty cause shewn out of the word or when we go further from them than there is just cause and that too without charity refusing the good which they have while we withdraw from the evill we suspect Which would be the case of the Church of England in this point of immoderate Reformation if we should as some would have us therefore separate from all Scriptures Sacraments Ministry Primitive Government and order because all these were retained used and after abused much by the Roman Church and Papall party we are bid to come out of Babylon Rev. 18.4 but not to run out of our wits to act as Gods people with meekness moderation and Charity not with that fierceness passion and cruelty which makes us as Sons of Belial inordinatly run from one Antichrist to another Many Christians in the Roman Church may have in them much of Antichrist in some kinds and so God knows may many others in other kinds either in Doctrine or manners in endless innovations and unsetled confusions or in rigor and uncharitableness All which may betray us to what we seem most to abhor in Antichrist for if nothing have more of Christ than Charity nothing can have more of Antichrist than that uncharitableness Uncharitableness is as Antichristâ—an as error A ChristianoruÌ„ dissidiis venturus Antichristus occasionem accipiet Naz. Orat. 14. which many men nourish for zeal mistaking a Cockatrice for a Dove and a firy Serpent for a Phenix Which may be as Anti-Christian in popular furies as in papall tyrannies in confusions as in oppressions It is strange how some men cry out against the cruelty of some Papists which indeed hath been very great when yet Qui Christi non est Antichristi est Jeron Ep. 57. ad Damas they have the same Spirit of destruction in their own breast both against the Papists and others longing for such a Kingdom of Christ as they call it and such a downfall of Antichrist which shall consist in War and Blood and Massacres against and among all Christians which are not of their mind and side We think that in charity we ought not to impute the faults and errors of every Pope or Doctor of the Roman side to all those of that profession Nor ought we take those learned men among them alwaies at their worst finding there is great difference between what they may hold in the heat of publike disputes and what they opine and practise in a private way noâ— are their death-bed tenets alwaies the same with those of their Chayrs and Pulpits Besides many of the more devout and learned men among them are now both in opinions and lives much more modest holy and Reformed than some were heretofore whose Reformation in judgement or manners in verity purity and charity we do really congratulate and joy in And for the Body of the common people among the Romanists many are ignorant of those disputes wherein the mistaking is most dangerous which if they do hold yet it is under the perswasion and love of truth Qui à seductis parentibuus erâ—oâ—em acceperunt quaerunt autem cauta solicitudine veritatem corrigi paâ—ati cum invenerint hi nequaquam sunt inter haereticos deputandi Aust Ep. 162. 1 Cor. 3.12 retaining still the foundation of Christ Crucified and hoping for salvation only by his merits as many now profess to do and living in no known sin but striving to lead an holy and charitable life in all things Charity commands us to think that in such the mercy of God accepting their sincere love to the truth and their unfeigned obedience to what they know pardons particular errors which they know not to be such wherein no lust of pride or covetousness c. either obstructs or diverts them from the way of Truth Though the superstructures may be many of straw and stubble which shall perish yet holding the foundation Christ crurcified in a pure conscience they shall be saved in the day of the Lord Though the vessell be leaky in many places yet by great care in steering and frequent pumping that is true faith and repentance it may keep the soul from Shipwrack and drowning in perdition which is embarked in the bottom of Christian Religion and which steers alwaies by the compass of conscience setting all the points of conscience by the Chart or rules of Scripture as neer as he can attain by his teachers or his own industry We are sorry for our necessary differences from the Romanists or others which yet our consciences so far command us as we think our selves enlightned by the word of God contrary to which we cannot and ought not to be forced actually to conform or to comply with any men in things Religious Yet have we no lust of faction no delight in separation no bloody principles or tenets against any Christians of any particular Church desiring the same charity from them to us which may in lesser differences from each other yet unite us to Christ and to the Catholick Church as true parts of it though infirm or diseased This temper we should not despair of in the devouter and humbler Romanists if they were not daily enflamed by politick Spirits and violent Bigots among them who will endure no Religion as Christian which doth not kiss the Popes Pantofle or hold his stirrop or submit to that pride flattery and tyranny which some of them have affected when indeed it ill becomes those that chalenge a chief place in Christs Church to be so vastly different from the example of the crucified Saviour of Christians Such talents then as have been once divinely delivered to the Roman as to all other Christian Churches we have all aright to as believers in private and as Christians or Churches in publike communion and profession nor can these Jewels be so embezeled by being buried or abused but that we may safely take them up clear and use them together with those other which we have obteined through the grace and bounty of our Lord and Master Jesus Christ In whose name and right we as a part of his Catholick Church received them first and enjoy them now only Reformed according to what we first received of them without any prejudice or diminution to their true and intrinsecall worth which is divine by reason of our fellow servants former or present idle imperious impure or injurious use of them We accept and use the holy vessels which belong to the temple and the Lord of the Church Ezra 7. without scruple when they are graciously restored out of the profane hands of revelling Balshazzers The remaining silver censers
Christians judgement or conscience in the things of Christ and true Religion which must never be either refused or accepted according as they may be ushered in or crowded out by Civil Authority Christ doth not steer his Church by that Compass Things the more divine and excellent the more probable to be rejected by men of this world At the same rate of worldly frowns and disfavours Christians long ere this time should have had nothing left them of Scriptures Sacraments sound doctrine or holy Ministrations All had been turned into Heathenish barbarity Hereticall errors or Schismatical confusions if conscience to God and love to Christ and his Church had not preserved by the constancy and patience of Christian Bishops and Ministers those holy things which the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—qâ—it Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. wanton and vain world was never well pleased withall and often persecuted seeking to destroy both root and branch of Christianity Weare to regard not what is done by the few or the many the great or the small but what in right reason and due order after the precepts and patterns of true Religion ought to be done in the Church As for the Government of Bishops Episcopal power not Antichristian so far as it referred to the chief power and office of Ordeining Ministers in a right succession for due supplies to this Church of England Truly I am so far from condemning that Episcopall authority and practise as unlawfull and Antichristian after the rate of popular clamor ignorance passion and prejudice That contrarily very learned wise and godly men have taught me to think and declare That as the faults and presumptions of any Bishops through any pride ambition and tyranny or other personall immoralities are very Antichristian because most Diametrally contrary to the Precept and patern of our holy and humble Saviour Jesus Christ whose place Bishops have alwayes as chief Pastors and Fathers among the Presbyters since the Apostles times eminently supplyed in the extern order and Polity of the Church So that above all men they ought to be most exactly conform to the holy rule and example of Jesus Christ Episcipale â—ffiâ—â— a maximè oâ—nanâ— nobilitant gravitas moâ—um inâ—turitas Consiliorum actuum honest as Bern. Ep. 28. Câ—in honoâ—is p aeâ—ogativa etiam congrue â—â—â—iâ—a requirimus Amb. de dig Sa. Ne sit honor sublimis vita deformis Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 19. Cogito me jam Episcopum principi pastoâ—um de commissi ovibus rationem redditurum Non Ecclesiasticis honoribus tempora ventosa transigeâ—e debere Aust Ep. 203. both in doctrine and manners So withall they have taught me to esteem the Antient and Catholick government of godly Bishops as moderators and Presidents among the Presbyters in any Diocess or Precincts in its just measure and constitution for power Paternall duty exercised such as was in the persecuting purest and Primitive times to be as much if not more Christian than any other form and fashion of government can be yea far beyond any that hath not the charity to endure Catholick primitive and right Episcopacy which truly I think to be most agreeable to right reason and those principles of due order and polity among men also no less suitable to the Scripture wisdome both in its rules and paterns to which was conform the Catholick and Primitive way of all Christian Churches throughout all ages and in all places of the world Blondel Apol. pag. 177. 179. Et in praefatio ne Absit à me ut siniâ—trum de piâ—ssiâ—ae illius antiquiâ—atis consilio consensu quae Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum in Ecclesiam invexit mentâ— quippiam suspicer So Ego Episcopos quodam modo Apostolorum locum in Ecclesia tenere largior non munere divinitus instituto sed lâ—beâ—è ab Ecclesia collata illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blondel test Jeron pag. 306. Which things very learned men and friends to Presbytery joyned with Episcopacy have confessed both lately as Salmatius Bochartus and Blondellus and also formerly as Calvin Beza Moulin with many others so far was ever any learned and unpassionate man from thinking Episcopacy unlawfull in the Church Indeed after all the hot Canvasings and bloody contentions which have wearied and almost quite wasted the Estates spirits and lives of many learned men in this Church of England as to the point of true Epiâ—copacy I freely profess that I cannot yet see but that that antient and universall form of government in due conjunction with Presbytery and with due regard to the faithfull people is as much beyond all other new invented fashions as the Suns light glory and influence is beyond that of the mutable and many-faced Moon or any other Junctos of Stars and Planets however cast into strange figurations or new Schemes and Conjunctions by the various fancies of some Diviners and Astrologers D. Bâ—chartus Eâ—ist ad D. Moâ—leium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat â—â—â—n in Epist Which free owning of my judgement in this point may serve to blot out that Character etiam ipse Presbyterianus added to my name by the learned Pen of Bochartus For although I own with all honour and love orderly Presbytery and humble Presbyters in the sense of the Scriptures and in the use of all pious Antiquity for sacred and divine in their office and function as the lesser Episcopacy or inspectors over lesser flocks in the Church yet not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in Ep. 62. Eccles Neocaes The holy consistory of Presbyters desires their chief or President to be among them as abhorring and extirpating all order and presidency of Bishops among them as if it were Antichristian wicked and intollerable Nor do I think that an headless or many headed Presbytery ought to be set up in the Church as of necessity and divine right in this sense that learned writer himself is no Presbyterian nor ever had cause to judge me to be of that mind I confess after the example of the best times 2. Reasons for Episcopacy rather than other Government and judgement of the most learned in all Churches I alwayes wished such moderation on all sides that a Primitive Episcopacy which imported the Authority of one grave and worthy person chosen by the consent and assisted by the presence counsell and suffrages of many Presbyters might have been restored or preserved in this Church and this not out of any factious design but for these weighty reasons Ignat. ad Antiochenos Bids the Presbyterâ— feed the flock till God shews who shall be their Bishop or Ruler He salutes Onesimus the Bishop of Ephesus Ep. ad Ephes cited by Euseb l. 3. c. 35. Hist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Chil. which prevail with me 1. For the Reverence due from posterity Ab Apostolis in Episcopatum constituti Apostolici seminis
first constitution of Bishops after the Apostles Nor can such a paternall presidency be injurious to others If rightly ordered Epist ad Evagrium adversus Luciferianos Ecclâ—siae salus in summi sacerdotis i. e. Episcopi dignitate pendet cui si non eximia quadam ab omnibus eminens datur potestas tot in Ecclestis efficientur schismata quae sacerdotes Propter Ecclesiae honorem quo salvo salva pax est Tertul. de Bapt. Presbyteri diaconi jus habent Baptisandi non tamen sine Episcopi autoritate c. Jeron Aliqui de Presbyteris nec Evangelii nec loci sui memores neque futurum Dei judicium neque nunc sibi prapositum Episcopum cogitantes quod nunquam omnino sub antecessoribus factum est cum contumelia contemptu prapositi sui totum sibi vendicant quorum immoderata abrupta praesumptio temeritate sua honorem martyrum confessorum pudorem universae plebis tranquillitatem turbare conatur Thus Cyprian complains in his time who was one of the meekest and humblest Bishops that ever were of the Arrogancy of Presbyters acting without their Bishop Cyp. Ep. 67. Mutua at faeda sibi praestat errorum patrocinia errantium multitudo Cecil in M. F. Desipit qui ad vulgi normam sapit Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 24. contra Arianos qui suis numeris gaudebant in the due choosing and preferring of a worthy and tryed person who cannot be said to be imperious or to exercise any forbidden dominion over those by whose suffrages and consent he is worthily placed in that power and place for the good of them all which priority and eminency ought to be kept within those bounds of Christian authoriry which may consist with Charity and Humility And after all this we see by wofull experience that the want of that right Episcopall Government hath occasioned so many and great mischiefs in this and other Churches as do sufficiently shew the use and worth of it which was alwaies the greatest conservator of the Churches peace and purity in the best and Primitive times If any Object the vulgar prejudices and disaffections in many mens minds 3. Answer to vulgar unsatisfactions against Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instar navis tempestatibus â—actatae est Episcopi anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Act. Ap. hom 3. Ethi against any thing that is called Prelacy or like to Episcopacy I answer 1. The best observation to be made as from the vote and sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most men is this what they most dislike and oppose is most by wise men to be desired and approved It s no rule for good men to walk by in matters of Religion above all 2. I believe the generality of sober Christians in this Nation do so much see the misery of change and the want of right Church Government that they are both the most and best of them rather desirous of a restored and regulated Episcopacy than any other way which hath been tryed in vain 3. Neither headless Presbytery nor scattered Independency are without many great dislikes already in the minds of many good Christians who finding these remedies worse than the disease are prejudiced against them both 1. For their novelty being unheard of in the Christian world for 1500. years Nobis nihil ex nostro arbitrio inducere licet fed nec eligere quod aliquis ex suo arbitrio induxâ—â—iâ— Apostolâ—s domini habemus autores qui nec ipsi quidquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo disciplinam fideliter rationibus administrarunt Tertul. de Praes ad Haer. Livi Dec. 1. l. 1 Hieron in Epist ad Titum and the last of not above ten years standing in England both brought in but abruptly as rising from private mens interests passions and policies with which Episcopall Government did not well agree Neither of them ever having had either the vote of any generall councill or the practise of any considerable part of the Catholick Church 2. Suspected they are by many for their prevaling upon this Church by a kind of force against the consent of the supreme Magistrate and this in broken and bleeding times Planted not by Preaching and patience but by the Sword and watered with civill blood Each driving their Chariot as Tullia the wise of Tarquinus Superbus did over their Fathers As if they brought in Armatum Evangelium Christian Religion in compleat armor and Christ marching like Alexander Hannibal or Caesar when as Episcopacy was toto orbe decretum with wisdom charity and peace by consent of all Churches in all the world approved as St. Jerom tels us and established even in those times when persecution kept the Church most in purity and unity with self and when prayers and tears were the only arms used in the Church to set up any part of the Kingdom of Christ either in Doctrine or Discipline 3. Because neither of those new ways ever yet had such plenary and peaceable approbation after due debate from the publike reason prudence and piety of this nation comparable to what the Government by Bishops alwaies had in all Parliaments and Synods for many hundreds of years since we had any Princes or Parliaments Christian 4. Neither of them carry yet any promising face of more truth peace order and honour to the Christian reformed Reâ—igion to this Church or Nation nor yet of more morall strictness and holiness in mens lives nor of more grace in mens hearts nor of more love and union as to mens affections yet in no degree so much as Episcopacy did in the Primitive and best times yea and in these last times too since the Reformation for although it might have some sharp prickles with it yet it bare sweeter and fairer Râ—ses than these last have done or are like to do and with far less offense 5. The same or worse inconveniences which are by any objected against Episcopacy in its age and decays discover themselves in the very bud and infancy of these new ways As much pride ambition tyranny vanity incharitablenese more Prophaness Atheism Heresie Blasphemy Licentiousness far more faction bitterness vulgarity deformity and confusion besides the needless offence and scandall given to most Christian Churches in all the world who retain the government by Bishops being as antient as their being Christians and descended from the same origin the Apostles and Apostolicall men 6. Neither of the new modes ever produced either Precept or holy example or any divine direction for them in any degree so clearly and so fully as Episcopacy hath alwayes done Nor yet have they produced any promise from God that they shall be freed from those inconveniencies which were reall or odiously objected against Episcopacy and which may be incident in time to all things that
novelties and extravagancies Which have nothing in them but a verminly nimblenesse and subtlety being bred out of the putrefactions of mens Brains and the corruptions of the times in matters of Religion and are rather pernicious than any way profitable in comparison of the more sober strength and usefulnesse of nobler creatures Nor is it by gracious persons disputed but that one serious Christian of the old stamp one able and faithfull Minister of the Church of England whom these so contemne and hate hath heretofore done and still doth more good and gives greater demonstrations of the Spirit of Christ dwelling in him with wisdom gravity learning humility diligence peaceablenesse and charity by which many have been restrained or converted from sin or established and confirmed in the ways of God than whole heaps of these novel Teachers and swarms of Inspired pretenders who like drones do but seek to rob the hives and starve the Bees who serve in some fits to scratch itching ears to some tune of pleasure liberty profit novelty or preferment but not to teach the ignorant to settle the shaken to compose the tossed to heal the wounded or to wound the ulcerated Consciences of any men to any soundnesse of mind or true holinesse of manners Aedificantur in ruinam illuminantur in caciores tenebâ—as Their Proselytes are rather perverted than converted made theirs by a schismaticall and factious adherence rather than Christs by a fiduciary obedience or the Churches by a charitable and humble communion Faction and confusion and every evill work are the fruits of pertinacious and pragmatick ignorance as Vnion Peace and Charity are the genuine effects of sound knowledge and humble wisdome In which wayes onely true Christians have ever judged the highest gifts and graces of Christs Spirit to be both derived and decerned I am sure there is a vast difference between a wanton Fancy and a holy Spirit between a glib Tongue and a gracious Heart We may add to these discoveries of fallacious pretentions to the Spirits speciall motions Abominanda religionis ludibria colentia temporum rationes non leges Dei Naz or Lat. Hypocritarum pietas est temporum aucupium Cyp. That both in the first broaching and after drawings forth of their new projects and inventions the authors of them more look to men than to God how it may suit with secular aimes and politique interest private or publique than how it sorts with Gods Word or the rule of Christ or the Churches practise in purest times or its present distresses whose frame as to the main both for Doctrine Ministry and Government hath alwayes been the same both in times of persecution and of peace when favoured and disfavoured hy men And such it ever was in England and possibly it will be if it out-live this storm I am sure these Novelties so much opposing this Church and true Ministers in it would never have so quickned by any inward heat of Spirit if they did not presume that the Sun did shine warm on them which yet is no infallible sign of Gods blessing If these Antiministeriall adversaries these now so Inspired men who join in their plots and power and activity by which they either secretly undermine by evill speaking and separating from the publique Ministry or openly invade and arrogate the Office or wholly deride and oppose the Function if they expected nothing but Winter and persecution and such measure as they mete I believe it would damp their spirits very much They would then think it a part of prudence in a Christian Spirit to sleep in a whole skin by keeping themselves in that station wherein God and the Lawes both of Church and State have set them As they did very warily in those times when there was just power restraining them in those due bounds which then they thought became them best and they would no doubt have thought so still for all the fullnesse of their spirits and ebullition of their rarer gifts if strange indulgences in matters of Religion and Church Order had not tempted them to safe extravagancies and unpunished insolencies chiefly against the Church and Church men In other things of civill affairs where it is very likely their spirit prompts them as much to be medling because more is got by those activities they know how to keep their spirits in very good order being over-awed with evident danger attending any factious seditious or tumultuary motions None of these small spirited m n who are seldome little in their own eyes are powerfully moved to usurp any place in the Councell of State to arrogate the office and authority of an Embassadour or publique Agent to set himself in the Seat of Justice un commissioned or to intrude into any place Military or Civill without a Warrant from other than their own forward spirits though their pride and ambition * 2 Sam. 15.3 Nunquam defuit ambitioso praeclara sui ipsius opinio summa de seipso expectatio Sym. like Absaloms may fancy they could better dispatch businesse doe exacter Justice and speedier than any in Authority yet here the danger and penalty of intrusion cowes their zeal curbs their heady spirits and cuts their combes Nor are they often either so valiant or so fool hardy as to act by their pretended impulses in any way but where they think there may be safety which they now find as from many men in what ever they say or doe against the honour order and Ministry of this reformed Church of England which they see hath not many souldiers to defend it nor advocates to plead for it nor Patrons to protect it Wanton and petulant servants which were formerly but as the * Iob 30.1 Insolentioris animi propriâ— est calamitosam viriutem indigne tractare dicteriis appetere injuriis afficere de iis quae immerita patitur maxime exprobrare Plin. dogs of the flock will easily insult over the children of the family when they see them Orphanes and exposed to injuries either wanting true * Isa 49.23 Nursing Fathers and Mothers or these wanting that tendernesse toward them which is hardly to be expected in step-mothers and onely titular parents It is no adventure for timorous beasts to goe over where they find the fence trodden down and the gap made wide So much more prevalent with vain and proud men are the impressions of fear from men than those from God whose commands and threatnings are attended with Omnipotent Justice which is slow paced but sure Nor doe I doubt but those subtle and insolent enemies against this Reformed Church and the Ministry of it doe already * Prima est baec ultio quod se Judice nemo nocens absolvitur Iuv. Occultum quatienti animo tortore flagellum Id. find the first strokes of Divine Vengeance in their own ingratefull breasts The further triall of these pretenders to the Spirit I must leave to the impartiality of judicious Christians in that experience
more than is needfull for their place and the Churches edification or safety and preservation And much I think is needfull to give a right sense of Scripture from the originall proprieties or emphasis of words 10. Wherein learning is necessary to Ministers Si ad humara perdiscenda â—ta hominis vita brevis est quid temporis sufficere potest ad intelligentiam divinum Chrysol To open the many allusions referring to Judaick rites and Ethnick customes in severall ages To clear and unfold the Scriptures by short paraphrases or larger Commentaries To analyse severall passages so as to reduce them to their proper place and order of reasoning wherein their force consists as the parts and joints of the body set in their due posture For the method of the reasoning and the strength of the argument or main scope in Scripture is oft very different from the series and order of the words in the Text Many times the ambiguity of the words the variety of stops the incoherence and independence of the sense as to the letter makes the method more obscure and the meaning very intricate yea the very text of Scriptures were in many copies of Bibles anciently as in St. Jeromes time Jeronymus in libris Jobi Danielis aliis and before him in Origens much altered by addition to or detraction from the pure and authentick Scripture untill those and other learned men the Bishops and Ministers of the Church with more accurate diligence reduced the Bible to its purity and integrity as much as is attainable by humane industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basan hâ—m 24. de Leg. Ethn. or necessary to mans salvation In these and the like cases I suppose these objectors who are very simple but not with a dove-like simplicity must needs confesse unlesse they wholly trust to the reed of their Enthusiasms which they have very little cause to doe that there is a great need of learned Criticks of good Linguists of methodicall Analysts judicious Commentators accurate distinguishers and harmonious reconcilers that the truth purity and unity of the sacred Oracles may be preserved and vindicated against Jews Heathens Atheists Hereticks and capricious Enthusiasts who are ready to strike with contempt and passion any part of Scripture as uselesse or corrupted if it slow not as the rock with an easie sense and obvious interpretation to their weak and sudden capacities They are instantly prone with an high disdain and choler to prefer their most impertinent imaginations sudden fancies and addle raptures Or if they be ashamed of those being too weak grosse and impudent to be vended at noon day and in so faithfull a light as yet shines in this Church then they are crying up the book of the creatures and God in them or they applaud some easier morall heathens And I should think nothing should fit their fancies so well as the Turkish Alcoran or Jewish Talmuds and Cabals for these if any thing can have already out done them in toyes and incredible fables which may save them the labour of further inventions Swine will prefer the filthiest puddle before the fairest springs so will wanton proud and vain men take any light exception against the Scripture which they hate the more perfectly by how much they see it is a most perfect rule and fully contrary to their proud 2 Tim. 3.16 unjust and unruly passions And however the shell of those holy and unparelleld writings the blessed Scriptures be in many places rugged and hard so that every one cannot handle or break it yet blessed be God others can nor is the kernell of saving Truth lesse sweet and smooth because it is not easily explained but by the help of other mens better gifts whom the Lord raiseth up and fitteth for this very end with variety of gifts even in humane learning Who for the most part have been of the order of the Clergy although in these later times especially divers others both Nobility Gentry and Commoners have been as excellent pioners who have by their private studies very chearfully and industriously assisted and helped the Churches chiefest Champions and Leaders the Ministers who have not indeed every one those sharp tools of steel which can work at the hardest places of this rock and holy Mine the Scriptures yet have they generally such skill and leisure beyond the Vulgar as enables them to try the Ore to gather and refine the grains to cast them into fit wedges or ingots of Gold Truths reduced to some body method or common place of Divinity Thus assisted by their own and other studies method and industry they are well able to make plain yet learned and judicious Sermons with pathetick homilies fitted to the common peoples capacity memory and disposition whom neither leisure nor necessities of life and the hard labours under the Sun nor abilities of minde would suffer or serve one of a thousand to attain to any competent measure of religious knowledge if holy and learned men Ministers of the Church were not enabled by God approved by the Church and ordained by both to that constant service of the Ministry for the good of the plainer Christians who enjoy in every point of true doctrine or solid Divinity which is as a weighty piece of gold stamped with the clear testimony of the Scripture as people doe in every piece of current money the extract of the labour and the result of the art of many mens heads and hands who have thus fitted it for their ordinary use Besides this when common people are once well stored and inriched in their honest plainnesse with competent and sound knowledge in Religion by the care and faithfulnesse of their able and honest Ministers yet how easily would the cheats of Religion delude and impose on these poore Souls these plain and single hearted Christians abasing or changing counterfeit with truths cropt opinions and round-headed tenets for full weight of Christian doctrines Still cogging with religious * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.14 dice and cheating with plausible fallacies seemingly brought out of the Scripture untill those poore beleevers like the * Gal. 3.1 bewitched Galatians had lost all or their most part of their sound Religion yea some of these Impostors doe not leave poore Christians whom they have consened with fair shews of the Spirits revelations and new Gospels so much faith as to beleive the main Articles of the Christian Faith or the Scriptures to be the Word of God or that there is any true Church or any order and authority of true Ministry And whither would not this cousenage and deceit of these hucksters proceed 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to overthrow whole houses Parishes and Churches if there were not some learned and able Ministers in the Church who are as Gods and the Churches publique Officers to detect these jugglers to discover these deceitfull workers 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set
these cheats in the pillory of publique infamy that they may loose their Ears that is their * Vt tandem male audiant qui male diâ—â—â—nt agunt hearing well that credit and fame of gifts which they cover and captate among the Vulgar and which they would enjoy by reason of their many wiles and artifices by which they ly in wait to deceive with good words and fair speeches as the Divels setting Dogs the well affected and plain hearted Christians Rom. 16.18 if they were not every where routed and confounded by the Ministers of the Church who are both far abler and honester men and to whose charge the flock of Christ in its severall divisions and places is committed that they may take care it suffer no detriment either in truth or in peace in faith or manners in Doctrine or in holy order Thus then although the soules and faith of the meanest true Christians be alike pretious and dear to God 2 Pet. 1.1 as the most learned men's yet they are not pieces of the same weight for gifts of the same extension for endowments of the same polishings for studies nor of the same stamp and authority for their calling and office All which as they are not to the essence of true grace and religion so they are much to the lustre power beauty order usefulnesse and communicativenesse of those gifts which goe with true Religion and are by the Lords munificence bestowed on the Church and faithfull for their well being safety and comfort even in this world besides their happinesse in another which ought to be the grand design of all true Christians both Laymen and Churchmen both learned and unlearned both Governours and governed But these Illiterato's further object with open mouth 11. Object Christ and his Apostles had no humane Learning That they are sure neither Christ nor his Apostles had themselves or commended to the Churches use humane learning Answ My answer is They needed none as humane that is acquired by ordinary education or industry being far above it by those glorious and miraculous endowmenâ—s of the Spirit of wisedome which can easily shine in a moment through the darkest lanterns men of the meanest parts and grossest capacities So that those might as well dispense with the absence of all acquired humane learning as he that hath the Suns light needs not the Moon or Stars or Candles or he that had Angels wings and swiftnesse would not want the legge of man or beast to carry him or he that is neer a living and inexhaustible spring needs not labour to dig wels as Isaac did and so must we too Gen. 26 1â— in the barren and dry land where we live which none but inhumane Philistims would stop up This therefore of Christ and his Apostles is not more peevishly than impertinently alledged by these men in these times against the use of good learning in the Churches Ministers unlesse the reall experiences of these men pretended Apostolicall gifts extraordinary endowments and immediate sufficiencies from the Spirit of God could justifie these allegations either as fitted to them as to the present dispensations of Christ to his Church Although the Lord sometime gave his Church water out of a rock and refreshed wearied Samson by a miraculous fountain which suddenly sprung up in Lehi not in the Jaw-bone but in the place so called from Lehi i.e. the Jaw-bone Iudg. 15.19 by which instrument he had obtained so great a victory there where it continnued afterward yet I beleeve these men will think it no argument to expect every day such wonderfull emanations and neglecting all ordinary means to expect from the Jaw-bones of Asses water or drink to quench their thirst I am sure this Church hath not yet found any such flowings forth or refreshing from the mouths of these Objecters whose lips never yet dropped like Hermon so much as a Dew of sweet and wholesome knowledge upon any place and how should they whose tongues are for the most part set on fire and breathe out with much terrour nothing but ashes and cinders like Vesuvius or Etna whose eruptions are vastatious to all neere them Col. 2.3 Matth. 12.42 Unus verus magnus est magister Christus qui selus non didicit quod omnes doceret Amb. off l. 1. Matth. 5 45. As for our blessed Lord Christ we know he was filled with all the treasures of wisedome both divine and humane for being greater than Solomon he could not come short of Solomons wisdome in any thing who was in all his glory but a Type and shadow of Christ and no way comparable to him Our Saviours design indeed was not as Platos or Aristotles to advance naturall Philosophy meer morality humane learning and eloquence the beams of which Sun by common providence God had already made to shine by other wayes on the bad as well as the good on the heathens as well as the Jews and Christians but Christs intent was Mal. 4. 1 Cor. 1.26 by word and deed to set forth the beams of the Sunne of righteousnesse the wisdome of the Father the saving mysteries of his Crosse and sufferings in order to mans improvement not by humane learning but by divine grace And however our Blessed Saviour hath crucified as it were the flesh and pride of humane learning as well as of riches honour and all worldly excellencies which are infinitely short of the knowledge and love of God in Christ yet he quickned and raised them all by the Spirit which teacheth a sanctified and gracious use of them all to his Church Luk. 2.48 and true beleevers Our Lord Jesus did not disdain to converse with the learned Doctors and Rabbies of his time among whom he was found after his parents had sought him sorrowing because in vain otherwhere yet our wanderers and seekers are loth to seek afraid to find and disdain to own Jesus Christ when they have found him among the learned men and Ministers of this Church lest in so doing they should seem to confesse they had lost Christ and true Religion 12. The objecters may not argue from the Apostles gifts against learning now since they have neither of them in their illiterate Conventicles and ignorant presumptions As for the blessed Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately taught of God by conversing with the Son of God the Lord Jesus Christ the Christian world well knowes their miraculous and extraordinary fulnesse of all gifts and powers of the Spirit both habituall and occasionall so that they wanted neither any language nor learning which was then necessary to carry on the great work of preaching and planting the Gospell And no lesse doth the wiser world know the emptinesse and ridiculous penury of these disputers against good learning even as to the common gifts of sober reason and judicious understanding wherewith the blessing of heaven is now wont to crown onely the prayers
indifferency in the Angels of the Churches of Pergamus and Thyatira tolerating any thing and condemning nothing the one suffering those that held the doctrine of Balaam and the impure Nicolaitans who taught all libidinous impudicities to be free for Christians the other for tolerating Jezebel under the colour of a Prophetesse to seduce the servants of God The Apostle Paul commands some mens mouths should be stopped Tit. 1.11 Gal. 5.12 1 Tim. 2.20 who speak perverse things in the Church wisheth those cut off that troubled them He gives over to Satan Hymenaeus and Philetus that they might learn not to blaspheme Gal. 1.8 Denounceth a grievous curse or Anathema to any that should presume to teach any other Doctrine than the Gospell that form of sound words once delivered to the Church which is according to godlinesse 1 Tim. 6.3 1 Cor. 4.2 He tels us that there is not onely a word but a rod or power of coercion left to the Church and its lawfull Pastors or Ministers for the edification not for the destruction of the Church And however this power Ecclesiasticall which is from God Magistratick and Ministeriall power when united as that other Magistratick be wholly severed and divided in their courses while the Civill Magistrate is unchristian yet when he embraceth the profession of Christianity these two branches of power which flowed severall ways yet from the same fountaine God doe so farre meet again and unite their amicable streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Magistratick and Ministeriall Civill and Church power as not to * As those of old that thought Herod to be the Mâ—ssias Terâ—de pras ad Haâ—c 5. confound each other nor yet to crosse and stop one the other but rather to increase strengthen and preserve mutually each other while the Minister of Christ directs the Magistrate and the Christian * As Eusebius tels in Constantine the Greats time who joined with the Bishops and Ministers of the Church in good government Magistrate protects the Minister both of them with a single eye regarding that great end for which God in his love to mankinde and to his Church hath established both these powers in Christian Churches and Societies That neither the bodies nor the soules of Christians should want that good which God hath offered them in Christ nor suffer those injuries in society for the prevention or remedy of which both Magistracy and Ministry are the Ordinances of God for enjoying the benefit of both which blessings as every Christian hath a sociall capacity so every lawfull Magistrate and Minister hath according to their places and proportions a publique duty and authority upon them to see justice and holinesse truth and peace civill sanctions and divine institutions purely and rightly dispensed to inferiours for whose good they aâ—e of God ordained 11. In what case onely toleration of any thing in Religion were lawfull If there were indeed no rule of the written Word of God which Christians owned as the setled foundation of Faith the sure measure of doctrine and guide of good manners in religion both publiquely and privately or if there were no credible Tradition delivered by word of mouth and parents examples which men might imitate for the way of Religion revealed to them by God which was the way before the flood but every one were to expect dayly either new inspirations or to follow the dictates of his own private fancy and reason Nothing then would be more irreligious then to deny all freedom publique as well as private nothing more just than to tolerate any thing of opinion and speculation which any one counted his religion yet even in that liberty of walking and wandering in the dark when no Sun of certain Revelation divine had shined on mankinde Rom. 1.32.2 14. the very light of Nature taught men as among Heathens that some things in point of practise are never tolerable in any humane society But since the wisdome and mercy of God hath given to mankinde which the Church alwayes injoyes the light of his holy Word and a constant order of Ministry to teach from it the wayes of God in truth peace and holinesse not onely every Christian is bound to use all religious means which God hath granted to settle his own judgement and live accordingly in his private sphear without any Scepticall itch or lust of disputing alwayes in Religion But both Magistrate and Minister whose severall duties are set forth and different powers ordained over others in Scripture for a sociall and publique good must take care to attain that good of a setled Religion and preserve it in always of verity equity and charity which may all well consist with the exercise of due authority Nor is it any stinting or restraining of the Spirit of God in any private Christian to keep his Spirit within the bounds of the Word of God Deut. 29.29 wherein the things revealed belong to us and our children Nor is it any restraint to the Spirit of God in the Scripture to keep our opinions and judgements and practises within the bounds of that holy faith and good order which is most clearly set forth in the câ—ncurrent sense of the Scriptures and explained by the Confessions of Faith and practise of holy Discipline which the Creeds and Councels and customes of the Catholick Church hold forth to them Nor is it any limiting or binding up of the Spirit of God in private men for the Christian Magistrate and Minister to use all publique means both for the information conviction and conversion of those under their charge as to the inward man and also of due restraint and coercion as to the outward expressions in which they stand related to a publique and common good But if the negligence of Governours in Church and State 12. What a Christian must doe in dissolute times should at any time so connive and tolerate out of policy or fear or other base passion if through the brokennesse and difficulties of times the sons of Zeruiah be too hard for Magistrates and good Ministers so as the vulgar fury corrupted by factious and unruly spirits are impatient of just restraits but carry on all things against Laws and wiser mens desires to a licentious Anarchy and all confusions in the outward face and publique Ministrations of Religion yet must no good Christian think this any dispensation for any private errours in his judgment or practise In maxima rerum licentia minima esse debet veri Christiani libertas Gib Lex sibi severissima est pura conscientia dei amor Ber. he must be the more circumspect and exact in his station and duty as a Christian when the publique course runs most to confusion tolerating least in his own conscience when most is tolerated by others The love of God and Christ and of the truth of Religion and the respect and reverence borne the order of the Ministry and to the Churches
these men had been Lay Paâ—â—sts nothing would have converted them from Popery so much as to have seen the rich lands the goodly revenews the plentifull tithes oblations and donaries which are there paid to their Bishops and Churchmen without any grudging yea with much conscience by the people who in that point are very commendable as in a matter of justice gratitude and devotion whose sincerity is never more tryed than when it makes men conquâ—â—â—rs of covetous desires And truly in this part of a free and liberall spirit most Papists are far beyond these men who make so great a stir with their thrifty reformations who are still driving the bargain so hard with God and their Ministers even in those matters which concern their soules Triobolares Christiani that all their piety cannot be worth three half pence since they grudge if their Religion cost them one penny This wretched temper as it is little to the honour so little to the advantage of the reformed Religion That men should be alwayes thus sharking upon God and his Church under shews of piety 8. Covetous reformers the greatest hinderers of reformation And truly I am strongly of this heresie against all these penurious reformers That nothing hath more nipped and hindred the progresse of true and necessary reformations in this western world as to matters of doctrine discipline and manners or will occasion a greater relapse and Apostasie than these sacrilegious projects and covetous principles with which the Divell hath alwayes sought to blemish and deform that which is called and justly in some things reformation Many reformers are but kites though they sore high yet they have an eye to their prey beneath some men still so propound and manage Church reformation as if it could not take place in any Church without devouring all the lands of the Church and beggering all the Church-men That to be reformed never so well in doctrine and manners would not serve the turn unlesse the Clergy suffer those Lay cormorants to devoure all and to reduce the State Ecclesiastick every where 1 Tim. 5.19 from that dignity and plenty the double honour with which pious predecessours endowed them to beggerly and shamefull dependences even upon those mens courtesies from whom when they have truly hunted and by learned paines gained a just reformation in points of doctrine and outward manner of religion yet they shall as Ministers be then rewarded with nothing but the very garbage some poore and beggerly stipends It is very probable that the wholesome waters of true Reformation which by the confession of many of the learned and moderater Romanists was in many things of religion necessary among them had been willingly ere this drunk by many of the Romish party if this Sacrilegious star which may well be called wormwood Revel 8.11 although it seem to burn as a lamp had not faln upon the waters of Reformation of which many in Germany and other places have dyed because they were made bitter with such sacrilegious and sordid infusions Reducing their reformed Ministers to such necessitous and beggerly wayes of life that could be little to their comfort or to the honor of their profession and no doubt infinitely to the other mens prejudice and abhorrency of what they so called their reformation Indeed it will be hard to perswade wise and learned men how ever in other points of controversie they may be convinced and willing to agree with the Reformed Churches that they must without any other cause but this that they belong to the Church presently forsake and forfeit their lawfull and goodly possessions to some mens unsatiable sacriledge who make Church Reformation but the Lay mens stalking horse to get estates Men doe naturally chuse to attend on fat and ointed errors rather than on lean and starved truths Ita a natura ficti sunt hâ—mines ut pinguâ—s potius sectentur errores quam macilentas veritates Nor doth any thing render the Christian and reformed Religion more dreadfull and deformed to the view of the ingenuous and better bred world than when it is set forth like the Gorgon or Medusaes head compassed with sacrilegious Serpents and circled with the stings of poverty and contempt threatning by poysonous bitings quite at length to destroy and devour all true piety Then which nothing is lesse envious of others enjoyments or more prodigally communicative of its own The word of Christ bidding Christians sometimes Matth. 19.25 as that young man to forsake all and follow him doth not oblige alwayes nor doth it become these mens mouths who care not who follow Christ so as they may get the spoiles of his naked followers Reforming Christians cannot sin more in themselves and be a greater temptation to others hindring them from due reforming than when by their covetous principles and cruell practises they shall soâ—re men from true reformation and indeed from all good opinion of such mens religion who in the peace and plenty of all other estates and degrees of men study to recommend piety to Church men onely attended with poverty and contempt As if Ministers could not be godly Ministers ought to be by their liberality as Synes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they were beggerly nor worth the hearing till they were not worth a groat That they could never trust sufficiently in God till they were brought to mean and shamefulld pendences for their bread upon the shrunk and withered hands of such men as these Antidecimists are It was one of the scoffs of Julian when he robbed the Churches and the Christians He did it that the Galilaeans might goe more expedite to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are alwayes stretching out against God and his Prophets Christ and his Ministers Although piety be a Jewell to be taken up where ever we finde it though in the dust of poverty and Christ is beautifull when he is stripped yet none but rude and barbarous hands would treat Christ in such a manner as exceeds their wanton cruelty who crucified him for when they * Matt. 27.35 parted his garments among them they did not own him for their Saviour or the Messias as these self-inriching reformers pretend to doe O sad and sordid soules O mean and miserable reformers with whom the Ministers of this Church of England have now to plead for their last morsell that little remnant of their Oile and Meal Magis aurum suspicere consueti quaâ— coelum Min. Fael Avari poenalibus cumulis oppressi Cyp. Charity forbids me to condemn you and your Sacrilegious faction to be punished with your own manners and designes which are most wretched and unworthy the name of the Christian profession which above all Religions ever incouraged most the * Prov. 11.25 2 Cor. 9.7 God loveth a chearful giver chearfull givers and abhorred rapacious scrapers I might say to you as * Act. 8 20. St. Peter did to Simon
to be the aim of all those that levell against Tithes and Ministers That so they may by a Jesuitick back blow unperceived strike through the loins of the reformed Religion which hath been for many years happily among us and this with more encrease of true saving knowledge and practise of piety in one century of years than was for many before which blessing next to God we owe chiefly to our able and faithfull Ministers who are not so our servants in the Lord that they should be used as our hinde or staves but rather as they are called and deserve to be reverenced as our Spirituall Fathers our guides and instructers in the Lord. Besides this That I may wholly drown this Wasps nest which makes such a stir in the countrey by their stinging Petitions and buzzing projects against Tithes and Ministers Let them know That it becomes no men of honesty and ingenuity thus to delude with specious pretences the credulity of the countrey Farmers who for the most part love their Ministers so well and prise the reformed Religion so highly and value so much their Saviour Jesus Christ his holy Institutions and their own soules that they would utterly abhorre the bottome of these repining thoughts and projects of these murmurers against their Ministers if they did but discern them Yea like Zacheus many of them had rather part with half their goods than starve or lose their Ministers and their own soules too with their childrens and families No the jolly plainnesse and honest integrity of the English Yeoman is neither so lazy and idle nor so sordid and illiberall nor so cunning and hypocriticall as these nimbler and sprucer fellows are whose quick-silver wits roving fancies and fallacious tongues aim at new modelling all things to their advantages and hope with their Jesuitick pretensions and fanatick leaven to infect all sorts of men both in City and Countrey For their designe is that all the worthy Ministers in England should be rather starved or beg their bread than that they should come short of any such rare and little beneficiall projects as they have in their crownes Hoping either to buy some glebelands and Tithes or to farm some part of them or to have some Office in a new erected Tithe Exchequer which for a while affording some Ministers some small pensions afterwards will serve for any secular occasions that so Ministers being unprovided of means the people may be left without any Ministers As for that sting which is in the tail of these projectors that by paying of Tithes to the Minister the husbandman and farmer is disabled to pay Taxes to the State whom it concernes more to keep up and pay a Souldiery than a Ministry My answer is As the other objections savour of hypocrisie and self-interest so this of flattery These Polypusses are so cunning as to apply to the surest rock and turn themselves to any colour which may be for their safety But are they such wretches as to think that nothing will suffice to buy souldiers swords and pistols but onely Christs own food and rayment which must be sold It seems they had rather Christ should goe starved naked in his Ministers than themselves be ungarded But we hope that this is not the sense of any valiant honest or religious souldier who knows how to be content with his wages Luk. 3.14 to doe injury to no man least of all to the Ministers of Christ whom they have not yet so learned of these men as to hate and despise because they would destroy them his Ministers And sure no souldier can have any motive against the welfare of the able and faithfull Ministers of this Church unlesse they fight against the Protestant Religion and in stead of Reformadoes turne Renegadoes to that Profession in which they were brought up The bottom and dregs of some mens agitations against the setled maintenance of Ministers in this Church is The aim of Antidecimists not so much to ease the people from paying Tithes which they shall be sure to doe either by way of publique Exchequer or to the private purse of Landlords when these have bought them into their revenue the project is to have no setled Ministry in this reformed Church For these Antidecimists know by their countrey Logick which is not very good but there are Jesuites who are excellent at it That in a short time it will follow No setled competent maintenance no able or worthy Minister any where But roome enough will be quickly made either for Seminary agitators from forain nurseries or for those sorry pieces of motly predicants and mungrill Ministers Centaures in the Church that are half Laicks and half Clericks who are indeed but the by blowes of the Clergy uncalled unordained and commonly unblest because false Prophets either as to the errours of their Doctrine or the arrogancy of their authority whose calling commission and tenure as Ministers must chiefly depend upon popularity flattery and beggery Such despicable Mendicants as will in a short time make all ingenuous people weary of their iliterate importunities and such thread-bare preachers even ashamed of themselves This will certainly follow in a Spanish projection by as necessary a consequence as No Sun no day no fewell no fire no oil in the lamps no light in the house no pay no souldier no provender in the crib Prov. 14 4. no labour of the Oxen yea and the utter vastation of the reformed Religion as to the order honor and beauty of its publique profession Judg. 15.3 will as inevitably succeed as the burning of the corn fields did the running of the fiery tailed Foxes among them But the Antidecimists would have the Ministers of the Gospell follow other honest trades 13. Of Ministers support by some mechanick trade taking upon them some mechanick or mercenary occupations that so they might earn their livings other ways and preach gratis that is for nothing and at length as good as nothing both for want of ability and authority How would these men rejoyce to see men of learned parts of noble mindes and of ingenuous breeding brought down to the levell of their low form to shine no better than their twinkling and unsavory snuffes to be eminent in nothing beyond the plebeian pitch and vulgar proportions that so they might spin out their sermons at their wheeles or weave them up at their loomes or dig them out with their Spades weigh and measure them in their Shops or stitch and cobble them up with their thimbles and lasts or thrash them out with their stayles and after preach them in some barn to their dusty disciples who the better to set off their odnesse and unwontednesse to their silly Teachers must be taught like crazy or frantick men to fancy themselves into some imaginary persecution as if in times of even too great liberty they were thus driven with their new found Pastors into dens and caves and woods rather than vouchsafe to
mens fight may easily discover folly in the purest Angels of his Church many spots in the brightest Moones and much nebulousnesse in the fairest Stars Yet God forbid that any men of justice honour or conscience should charge upon all Ministers and the whole function the disorders of some when as there are many hundreds of grave learned wise humble meek and quiet spirited men whose excellent vertues graces endowments and publique merits may more than enough countervaile and expiate the weaknesse or extravagancies of their brethren Ministers as well as other men except those whose opinions and fancies are so died in graine that their follies will never depart from them have learned many experiences both in England and Scotland that an over-charged or an ill-discharged zeal usually breaks it self in sunder with infinite danger not only to its authours but to its abettors assistants and spectators And however at first it might seem levelled against enemies yet it makes the neerest friends and standers by ever after wary and afraid both of such Guns and their Gunners of such dangerous designes and their designers Nothing is more touchy and intractable than matters of civill power and dominion in which we have neither precept nor practise from Christ or his Apostles for Ministers to engage themselves in any way of offense which their wisedome avoided They were thought of old things fitter for the hands of Cyclops who forged Jupiters thunderbolts than for the Priests of the Gods Great and sad experiences shewing how rough and violent with bloud and ruine all secular changes are how unsutable and unsafe to the softer hands of Ministers these have added wisdome to the wise and taught them very sober and wholesome lessons of all peaceable and due subjection both to God who may govern us by whom he pleaseth and to man Psal 75.7 who cannot have power but by Gods permission Dan. 4.17 which at the best and justest posture is not to be envied so much as pitied by prudent and holy men who see it attended with so many cares Habet aliquid ex iniquo omne magnum exemplum quod contra singulos utilitate publica rependitur Tacit l. 14. An. Liceat inter abruptam contumaciam deforme obsequium pergere iter ambitione periculis vacuum Tac. An. l. 4. feares and horrours infinite dangers and temptations befides a kinde of necessity sometime in reason of State to doe things unjust and uncomfortable at least to tolerate wayes that are neither pious nor charitable So that the humble peaceable and discreet carriage of all wife and worthy Ministers which only becomes them may justly plead for favour and protection against this calumny of pronenesse to sedition faction or any illegall disturbance in civill affaires even in all the unhappy troubles of the late yeares the wisest and best Ministers have generally so behaved themselves as shewed they had no other design than to live a quiet life in all godlinesse and honesty to serve the Lord Christ and his Church peaceably if they might in that station where they were lawfully set if they could not help in fair wayes to steer the ship as they desired yet they did not seek to set it on fire or split and overwhelm it If in any thing relating to publique variations and violent tossings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. they were not able to act with a satisfied and good conscience yet they ever knew their duty was humbly to bear with silence and suffer with patience from the hands of men the will of God Rom. 11.33 whose judgements they humbly adore though dark deep and past finding out If some mens dubiousnesse and unsatisfiednesse in any things as they are the works of men who may sin and erre be to be blamed as it is not in any righteous judgement yet it is withall so far to be pitied and pardoned by all that are true Christians or civill men as they see it accompanied with commendable integrity meeknesse and harmlesse simplicity which onely becomes these doves and serpents Mat. 10.16 which Christ hath sent to teach his Church both wisdome and innocency to walk exactly and circumspectly in the slippery pathes of this world not onely by sound doctrine but also by setled examples Which excellent temper would prevent many troubles among Christians and much evill suspicion against Ministers who could not be justly offensive or suspected to any in power if they saw them chiefly intentive to serve and fearfull to offend God always tender of good consciences and of the honor of true Christian Religion which was not wont to see Ministers with swords and pistols in their hands but with their Bibles and Liturgies not rough and targetted as the Rhinoceroes but soft and gently clothed as the sheep and Shepherds of Christ There is not indeed a more portentous sight than to see Galeatos Clericos Ministers armed with any other helmet than that of Salvation or sword than that of the Spirit or shield than that of Faith by which they will easily overcome the world if once they have overcome themselves whose courage will be as great in praying preaching and suffering with patience meeknesse and constancy as in busting and fighting which becomes Butchers better than Ministers to whom Christ long ago commanded in the person of S. Peter to put up their swords Mat. 26.52 nor was he ever heard to repeal that word or to bid them draw their swords no not in Christs cause that is meerly for matters of Religion who hath Legions of Angels Armies of truths gifts and graces of the Spirit to defend himself and his true interests in Religion withall which are far better and fitter weapons in Ministers warfare 2 Cor. 10.4 The weapons of our warfare are not carnall than such swords and staves as they brought who intended to betray to take and to destroy Christ Let secular powers forcibly act as becomes them in the matters of Religion so farre as they are asserted and established by Law whose proper attendant is armed power It is enough for Ministers zeal to be with Moses Exod. 17. Aaron and Hur in the Mount praying when Joshua in the justest quarrell i◠fighting with Amalek that is the unprovoked and causelesse enemies of the Church If at any time they counsel or act matters of life and death they must be so clearly and indisputably just and within the compasse of their duty and relation as may every way become valiant men humble Christians and prudent Ministers Object 4. Of the Engagement But to confute all that can be said for the Ministers of England their adversaries are ready to object that many of them scruple the taking of the Engagement This they think is a pill which will either choak their consciences if they swallow it or purge them out of their livings if they doe not For contrary to all other Physick this operates most strongly on those that never take it
reformed Church and that true Religion which the Ministers of this Church have professed and preached in many years And this not upon light and unexamined presumptions not upon customary traditions and the meer ducture of education not upon politick principles and civill compliances with Princes or people but upon serious grounds as solid and clear demonstrations as can by right and impartiall reasonings be gathered from the Word of God and in cases of its obscuritie or our own weaknesse from that light which the consent and practise of the primitive and purest Churches of Christ hath held forth to us in points of Faith doctrine and in all good orders or manners becomming Christians either in their private moralities or their publique decencies In this integrity innocency and simplicity which neither men nor divels can take from us we are sure to be destroyed if it must be so and to be delivered from an ungratefull generation of vipers Matth. 3.7 who think it enough to destroy those who have been a means of their being and life as Christians if our injuries and bloud could be silenced with us yet the very dust of our feet Matth. 1◠14 will be a testimony against such men at the last day of judgement when it shall be more tolerable for any Christian people under heaven than for these in England since among none clearer truths have been taught or greater workes done or better examples given than have been here by the Ministers of this Church Where hath there been under heaven more frequent Ministers merit of this Nation and more excellent preaching where more frequent and yet unaffected praying where more judicious pious and practicall writing where more learned and industrious searching out of all divine truths where more free and ingenuous declaring of them so as nothing hath been withheld or smothered where more devout holy and gracious living where more orderly harmonious and charitable agreeing than among those that were the best Bishops the best Ministers and the best Christians here in England Adorned with these ribands fillets and garlands of good words good works and good bookes must the Ministers of England like solemn victimes and piatory sacrifices be destroyed onely to gratifie some mens petulancy insolency covetousnesse and cruelty who list to be actors or spectators in so religious massacres 2. Considerations touching the Ministers of England humbly propounded But O you excellent Christians of all ranks and proportions If there be yet any ear of patience left free to hear the Ministers plea and apology if calumny hath not obstructed all wayes of justice or charity if slavish feares have not so imbased your piety and zeal for the Christian reformed Religion that you dare not seem no not to pity the Ministers of it if the separations and brokennesse of Religion in our unhappy times have not wholly blinded your eyes and baffled your judgements so that you have lost all sight both of true Church and true Ministry here in England I humbly desire that before the true and ancient Ministers be cashiered and quite destroyed these things may be considered 1. Whether it be a just proceeding to impute the personall failings of some men to the whole function and profession whether at that rate all Judges Magistrates and Commanders may not be cryed down as well as all Ministers Since where there are many there are alwayes some that are not very good 2. Whether it be fitting to condemne and destroy any men in any of their rights to which they pretend either of office or reward and that by Laws both divine and humane without a fair and full hearing what can be said for them or whether any man would have such measure meted to themselves 3. Whether Pride in some Lay-men of their gifts Envy in others against the welfare of the Ministers of Christ Covetousnesse in others as to their maintenance Profanenesse in others against all holinesse Ambition in others to begin or carry on some worldly ends and secular projects Licentiousnesse in others against all religious restraints Impatience in others to see any govern without or besides themselves Malice and spite in others against this as all other reformed Churches Hopes in others by our confusions to introduce their superstitious usurpations Whether I say these and the like inordinate lusts and motions in mens hearts as their severall interests lead and tempt them may not be great causes and influentiall occasions of these violent distempers which break out thus against the generality of the Ministers and the whole calling of the Ministry in this Church Yea what if all odious clamours and calumnies against them and their calling have no more of truth in them than a Jewell hath of dirt in it when filth is cast upon it whose innate firmness preserves its inward and essentiall purity What if nothing be wanting to the innocency and honour of the Ministry of this Church but onely patient and impartiall Judges pious patrons and generous protectours which was all St. Paul wanted when he was accused of many and grievous crimes by the cruell and hard-hearted Jewes which were his Countrey men and for whom he had that heroick charity as to wish himself Anathema from Christ that they might be saved Whether ever any Ministers of learning honesty and piety that had done so much for the religious welfare of any Christian Nation as the able Ministers of England generally have done for many ages were ever so rewarded by Christians or whether ever it entred into the hearts of religious men so to deal with their Ministers as some now meditate and design It were good for men how metald and resolute so ever they seem to be in carrying on their designs to make some pause and halt before they strike such a stroak as may seem to challenge Christ Severissimè punit Deus cum paenalis nutritur impunitas Aust and fight against God whose stroakes against men are heaviest when they are least visible and his wounds sorest when men have the least sense of their contending against him The perswasions and confidences of men may be great in their proceedings * Act. 26.9 Act. 9.4 as was in Saul persecuting when yet their zeale is but dashing against the goades or thornes and a meer persecuting of Christ himselfe which will in the end pierce their own souls through with many errors What if notwithstanding many personal failings in Ministers as men their function calling and Ministry be the holy institution and appointment of Jesus Christ transmitted to these times and this Church by a right order and uninterrupted succession as to the substance of the power and essence of the authority The talents or gifts were Christs and from Christ delivered to his Servants the Ministers of the Church though some of them might be idle and unfaithfull whose burying them in the earth or wrapping them up in a napking at any time was no wasting or imbezling of
the substance of them nor any lessening of Christs right to them And for this I have produced not weak opinions not light conjectures not partiall customes not bare prepossession 3. A summary of what makes for the function of the Ministry not uncertain tradition not blind antiquity not meer crowds or numbers of men much lesse do I solemnly alledge my own specious fancies devout dreams uncertain guessings Seraphick dictates and magisteriall Enthusiasms But 1. evident grounds out of the Word of God for a divine Ordination and institution at first 2. Scripture history for succession to four generations actually 3. Promises and precepts for perpetuity of power Ministeriall and assistance which was derived by the solemn ceremony of the imposition of hands by such only as had been ordained and so enabled with successionall power till the coming of Christ 4. This primitive root and divine plantation of the Ministeriall office and power we finde oft confirmed by miraculous gifts besides the innocency humility simplicity piety and charity of those Apostles primitive Bishops and Presbyters set forth in the holinesse of their lives and the glorious successes of their Ministeriall labours converting thousands by preaching the Gospell and by their Ministeriall power and authority planting Churches in all the then known and reputed world oft crowning their doctrines and Ministry with Martyrdome 5. After this I produce what is undenyably alleadged from authours of the best credit learned and godly men famous in the Church through all the first ages shewing the Catholick and uncontradicted consent the constant and uninterrupted succession by Bishops and Presbyters in every City and Countrey which all Christians in every true Church owned received and reverenced as men indued with such order and power Ministeriall as was divine supernaturall and sacred as from Christ and in his Name though by man as the means and conduit of it This is made good to our dayes in the persons and office of those Ministers who were and are duely ordained in this Church 6. Next I plead with the like evident and undenyable demonstrations the great abilities in all sorts of ministeriall gifts the use and advancement of all good learning the vindicating of true Christian and reformed religion the manifold discoveries of sound judgement discreet zeal holy industry blamelesse constancy and all other graces wherein the Ministers of England have not been inferiour to the best and most famous in any reformed Christian Church and incomparably beyond any of their defamatory adversaries 7. I add to these as credentiall Letters the testimonies and seales which God hath given of his grace and holy Spirit accompanying the Ministry in England upon the hearts of many thousands both before and eminently since the Reformation by which men have been converted to and confirmed in Faith Repentance Charity and holy life the tryall of which is most evident in that patience and constancy which many Ministers as other Christians in this Church have oft shewen in the sufferings which they have chosen rather then they would sin agaist their Conscience and that duty which they owed to God and man 8. Last of all if any humane consideration may hope for place in the neglect of so many divine the civill rights and priviledges which the piety of this Nation and the Laws of this Land have alwayes given to Ministers of the Gospell by the fullest and freest consent of all Estates in Parliament that they might never want able Ministers nor these all fitting support and incouragements These I say ought so far to be regarded by men of justice honour and conscience as not suddenly to break all those sacred sanctions and laws asunder by which their forefathers have bound them to God to his Church and Ministers for the perpetuall preservation of the true Christian Religion among them and their posterity Furthermore 4. The fruits of Ministers labours in England if the godly Ministers of this Church of England whom some men destine to as certain destruction and extirpation as ever the Agagite did the Jews if they be the messengers of the most high God the Prophets of the Lord the Evangelicall Priests those by whom Salvation hath been brought and continued to this part of the world If they have like the good Vine and Figtree been serviceable to God and man to Church and State If they have laboured more aboundantly and been blessed more remarkably than any other under heaven If they have preached sound doctrine in season and out of season if they have given full proof of their Ministry not handling the Word of God deceitfully nor defrauding the Church of any Truth of God or divine Ordinance If many of them have fought a good fight and finished their course with joy and great successe against sin errour superstition and profanenesse If they have snatched many firebrands out of hell pulled many souls out of the snares of the divell If they have fasted and mourned and watched and prayed and studyed and taught and lived to the honour of the Gospell and the good of many soules If they have like Davids Worthies stood in the gap against those Anakims and Zanzummins who by lying wonders learned sophistries and accurate policies have to this day from the first reformation and coming out of Egypt sought to bring us thither again or else to destroy the very name of Protestants and reformed Religion from under heaven If almost all good Christians and not a few of these renegadoes their ungratefull enemies doe owe in respect of knowledge or grace to the Ministers of England as Philemon to St. Paul even their very selves If they have oft in secret wept over this sinfull Nation and wantonly wicked people as Christ did over Jerusalem and as Noah Daniel and Job oft stood in the gap to turne away the wrath of God from this self-destroying Nation If now they have no other thoughts or practises but such as become the truth and peace of that Gospell which they preach and that blessed example which Christ hath set them whom in all things they desire to imitate in serving God edifying the Church doing good to all men praying for their enemies and paying all civill respects which they owe to any men If all true and faithfull Ministers have done and designe onely to doe many great and good works in this Church and Nation for which of these is it that some men seek and others with silence suffer them to be stoned as the Jews threatned Christ and the inconstant Lystrians acted on St. Paul who after miracles wrought by him among them and high applauses of him from them was after dragged as a dead dog out of their City by them Act. 14.19 supposing him to be dead If all true and worthy Ministers being conscious to their own Integrity a midst their common infirmities after their escaping the late stormes in which many perished are easily able without any disorder to them to shake off those
peace and extern order in which the publique wisdom and consent of the Nation confined it self them and all men in it by laws are to be called superstition tyranny and oppression in Ministers more then all other men who being under government thought it their duty to submit to every ordinance of man 1 Pet. 2.13 which did not crosse any divine ordinance but kept within the bounds of that liberty order and decency which are left to the wisdome of any Christian Church and State whereby to preserve the honor of Religion and the order and peace of the publique Those jejune and threadbare objections oft used against Ministers in these things wherein there were but obedientiall and passive the activity lying in those who had the power to enjoyne and command them which was done by all Estates in Parliament have been so oft and fully answered that all sober and wise Christians see the weaknesse of reason and the strength of passion in them as they are charged for faults on Ministers in their respective obedience and conformity For which they were like to know better grounds than any their enemies had against them And being in all other main matters very knowing and consciencious men they are not in charity to be suspected in those lesser and extern matters to have sprung any leak of sinfull weaknesse or to have made any shipwrack of a good conscience Later events have much recommended former duties and laws * Vires inordinatae mole ruunt sua Quo vehementiores eo infirmiores inque propriam ruinam valentissimae Salust shewing how weak even Truth and Religion are as to extern profession where like loose and scattered souldiers Beleevers or Professors are destitute of all order and just discipline But if the Ministers of the Church of England had discovered many failings as men compassed about with infirmities 6. Ministers in their weaknesses yet superiour to their adversaries who cannot supply their roome which easily beset them for which they oft mourned against which they were alwayes praying and striving yet what is it wherein the pretended perfections of their presumptuous and implacable adversaries doe excell the very weaknesses and defects of Ministers yea wherein will the vapouring of any new projectors be able to repair the dammage or recompense the want which thousands must have yea this whole Nation suffer if by these mens cruell designes they be deprived of the blessing of these whom they please to count so weak unworthy and contemptible Ministers Will those old pieces or those new Proteusses who pretend and fancy to be new stamped with the mark of popular ordination which is none of Christs whose wisdome never committed any power of Ministry and holy offices or divine Ordination to the common people as I have proved who are betrayers haters and desertors of that true power and authority which they formerly received in that just and lawfull ordination which was from all antiquity derived to this Church from which no mean and vulgar complyance should have drawn any man of piety learning and honesty to so great a schism defection and Apostasie from the Catholick rule and ancient practise will I say these new masters or those heaps of Teachers which country people are prone to raise up to themselves in their fervent folly and zealous simplicity will they furnish Church or State with better and abler Ministers in any kinde with better learning better doctrine better preaching better praying better living then those former Ministers did in the midst of their many infirmities Yea will not these new obtruders with most impudent foreheads while they looke you in the face cheat and deceive you Will they not while they smile upon you with shews of Gifts and Spirit O miserandam sponsam talibus creditam Paranymphis Ber. de Cons Praedatores non praedicatores peculatores non speculatores Raptores non Pastores Id. and Prophets and speciall calls and extraordinary ordinations exchange counterfeit for true Jewels brasse for gold stones for bread pebbles for pearls dirt for diamonds gloeworms for stars candles full of theives and soil for the Sun In stead of the excellent and usefull worth the divine and due authority of your learned and godly Ministers you shall have either confident ignorance or fraudulent learning or Jesuitick sophistry or fanatick nonsense or flattering errors or factious semblances of truth to usher in most damnable doctrines and most unchristian practises Doe men gather grapes of thornes or figs of thistles Can these bitter fountaines send forth sweet waters or these burning Etnas breath forth other than such sparkes and flames as their sulphureous spirits and their hearts full of envy Jam. 3.12 and malice and pride afford which seek to darken the Sun of Truth at noon day or to scorch up the fruits of holinesse to infect the common air of Christian charity order and peace in which true Christians delight to breath When these plagiaries have destroyed or driven away the fathers of Christs family and Church will they not either seduce and steal away the children to their own erratick factions or even sell these Orphanes for a pair of shoes to Cantors and Tom-a-bedlams committing or rather casting away the soules of men to the carelesse care of those sturdy vagrants whose minds are more unsetled than their eyes or feet or tongues which are so far bent against true Ministers as they are intent to their booty and prey from every quarter Will these who seek to be the maules and hammers of the Ministers of this Church either by their skill or power wit or learning prudence or policy ever forge on the hard anvils of their heads or bring forth out of the rude moulds of their inventions any thing that shall be like a true Minister of the Gospell Are there ordinarily any such blocks to be found among them of which there is any hope that they may be shapen to such Mercuries as are the true Gods Messengers Are there any such tempting materials as any art and industry may promise to fit them up to such a degree and pitch of competent Ministers as may direct the countrey plainnesse and guide that peevish and disputative madnesse which is among even the meanest people in every village Will these skippers or skullers ever furnish out such Pilots as may safely steere the ship of this Church in which the Truth of God the honour of Christ the reformed Religion the happinesse of thousands of soules are embarqued amidst the rocks of errours Syrens of secular temptations and piracies of strong enemies on every side They say that better ships are now built in England than ever were and shall we be content with worse Pilots lesse able Ministers in the Church who are as the Argonautae bringers of the golden fleece the riches and righteousnesse of Christ the Lamb of God the treasures of heaven the true gold of Ophir which hath been seven times tryed in stead of which
Scripture precept or any Churches practise for however the best reformed Churches have restored many things to their pristine lustre yet they innovate nothing as to Scripture grounds of doctrine or Catholick order succession and Institution As then those men are most the souldiers friends 19. Addresse to men of the Military order Clem. Ep. ad Cor. who advise them to keep to their able and experienced commanders and not to venture their safety upon the activity and feates of every forward and nimble fencer So are they most friends to all good Christians Magistrates souldiers or others in this Nation and Church who perswade them as Clemens did the Corinthians to keep to their ancient able and true Ministers of whom they have had so long and so good experience and although their persons be changeable by death or other wayes of deprivation yet ought the way and succession to be preserved as to that ordination triall and mission which is Apostolicall and universally practised in the Church of Christ And since herein the Allusion reason and proportion lies so fit and equall between worthy Ministers and able Commanders who have a right Commission I cannot think that any of the military order who are persons of any worth true honour conscience or considerable for piety prudence and Christian valour which dares any thing but sin that any such souldiers I say should be prone to kindle any discontents and mutinies against the able and true Ministers of this Church Docti Ministri fâ—â—tes milites dirigant justi milites pros Ministros protâ—gant Illi veritate hi virtute To whom no doubt they cannot but thankfully confesse that under God they ow for the most part what ever good learning good breeding or good conscience they have I am the further from suspecting so unchristian and unreasonable a tempter in that sort of souldiers because I know by experience that in all the troubles and shakings which have been in these times those of them who are sober and ingenuous men have been both in publique and in private very loving civill and respective to the true Ministers of this Church so that those who glory in their affronts contempts and oppositions against the Ministers doe but thereby proclaim that they are the very drosse and ruder dregs of that profession for so it is like to be in England Nor can I think that the irreligious motions unruly mutinies and inconsiderable menacings of a few such unbred men should either over-sway or over-aw the sober counsels and better purposes of those many better gentlemen who sway either in counsell or in power Whose protection in all peaceable and good wayes why the Ministers of England should not as well deserve hope for and enjoy as any other order or rank of men I see no reason unlesse injuries obloquies and indignities offered by some of very mean quality and condition for the most part and hitherto borne with that Christian courage and patience which becomes grave and godly Ministers should be argument enough to perswade all Christians to forsake them and destroy them of whose safety and welfare no doubt God himself and the Lord Jesus Christ are very sensible as much concerned in their sufferings Nor can I think but that those men who are so hardned in their malice and persecution against the Ministers and their holy function doe oft hear a voice secretly calling within them O you Sauls why doe you persecute mee in my servants the Ministers who preach my Word in my Name by my authority and accompanied with my grace and spirit 11. In all Christian and true policy the true and ancient Ministery is to be preserved The Declaration of the two Houses An. 41. Yea not onely in all true Religion and fear of God which becomes true beleivers but in all reason and policy of State it is as necessary for those in places of power to protect the true Ministers their divine calling and succession as for these Ministers to be protected by them and this not onely in order to Gods glory and the good of mens souls their own and others but for their own and the publique peace safety and honor before men Nor is that promise and obligation once given to the publique to be forgotten by which it was assured that the Levying of souldiers and raising of forces should be only as scaffolds to build up learning piety and the reformed Religion to higher heights than formerly and not as scaling ladders to help to storm plunder and impoverish the Church to destroy the Arsenals and nurserâ—â—s of good learning or to pull down the main pillars both of learning and the Christian reformed Religion which are the ancient Ministry and succession of rightly ordained Ministers If those in power and counsell care not to help either in preserving or restoring the true Ministers and their calling to their due honour rights or incouragements it will be thought rather a want of will than of power of which the British world hath had great experience If they would help but cannot they must not think long to enjoy that power which shall discover it self so weak or so pusillanimous as dares not own to be master of so pious safe and just purposes as these are to protect honest and godly men in so holy so usefull and so necessary an imployment as I have proved the Ministry to be If they can and dare yet doe not Esther 4.31 either help will come another way by the gracious hand of God whose terrours ought to be upon the highest mindes and loftiest looks Or else we may fear the Lord hath in his fierce anger decreed to powre upon highest and lowest root and branch in this Nation the vials of his sorest judgments and severest wrath turning our Sun into bloud and our Moon into darknesse removing the presence of his glory the Gospell and the Ministry of it from us and our unhappy posterity However God shall please to deal with his servants the true and faithfull Ministers in this Church yet it becomes them so far to be of good courage as they have him for their trust Ioh. 14.27.16.33 who hath overcome the world who foretold we should have trouble in the world but hath promised we should have that peace in him which the world cannot give nor take away This comfort they have that their labours shall not be in vain in the Lord yea and for after times they may be assured That this bush of the true Ministry of the Gospell in its due authority divine ordination and holy succession wherein God hath so evidently appeared to his Church and to none more clearly than to us in this age and in this Church of England shall never be consumed however it may seem to be set on fire 2 Tim. 3.12 Great tribulation threatens those that will live godly in this present world especially those that contract more of the divels malice on them by perswading
enemies as a matter of pomp and scandall that he rode in the City upon an Asse to ease his age It will be lesse offence when the world shall see holy Bishops and deserving Presbyters go on foot Psal 45.16 Eccles 10.7 and asses riding upon them Princes which Saint Jerome interprets Bishops on foot and servants on horseback Though we be never so low let us doe nothing below the dignity of our Ministry which depends not on externall pomp but inward power the same faith which shewes to a true beleiver the honour and excellency of Christ sets forth also the love and reverence due to his true Ministers of the Gospell who are in Christs stead when they are in Christs work and way and need not doubt of Christs and all good Christians love to them An high point of wisdome For Verity and piety would be in all true Ministers of what degree soever * As Constantine the Great burned all the bils of complaints exhibited by the Bishops and Churchmen one against another Euseb vit Const Privatae simultates publicis utilitatibus condonandae Tac. would be to take the advantage of this Antiperistasis by the snow and salt as it were of papall and popular ambition they should be the more congealed and compacted together into one body and fraternity Having so many unjust enemies on every side against every true Minister of this Church whether Bishop or Presbyter all prudence invites us to compose those unkinde jealousies breaches and disputes which have been among us because we own our selves as brethren among whom some may be elder in nature or superior in authority without the injury of any This subordination if Scripture doe not precisely command yet it exemplarily proposeth Reason adviseth and Religion alloweth and certainly Christ cannot but approve the more because the pride of Papall Antichrists on one side and the unrulinesse of popular Antichrists on the other side studies to overthrow it and are the most impatient of it I know some mens folly will not depart from them though they be brayed in a morter But sober men will think it time to bury as * Salvae fidei Regula de disciplina contendentibus suprema lex est Ecclesiae paex Blondel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 14. Vincamur ut vincamus de dissid Christianorum Constantine the Great burned all unkinde disputes breaches and jealousies which have almost destroyed not onely the Government but the very Ministry it self of this Church No doubt passions have darkened many of our judgements earthly distempers have eclipsed our glory secular and carnall divisions have battered our defenses discovered our weaknesses and invited these violent assaults from enemies round about that none is so weak as to despaire of his malices sufficiency to doe us Clergy men some mischief the most tatling Gossips the sillyest shee s who are ever learning and never come to the knowledge of the truth undertake * Clemens in his Apostolike Epistle advised any one to depart if he findes for his sake the dissension is in the Church Ruffin Eccles hist l. 1. c. 2. Discordiae in unitatem trahant plagae in remedia vertantur unde metuit Ecclesia periculum inde sumat augmentum Amb. voc gen l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Ipsae mulieres eorum quam procaces quae endeant docere contendere for fitan tinguere Tertul. praef ad Haer. cap. 41. not only to be teachers but to teach their teachers as Tertullian observed yea and to Ordain their Ministers such no doubt as they do deserve having such Preachers for their greatest punishments The kinde closing and Christian composing of passionate and needlesse differences among learned and pious Ministers by mutuall condescending about matters of sociall prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 13. order and government to be used in the Church which have chiefly if not onely brought so great misgovernment upon us in Enggland would be a great and effectuall means to recover the happinesse of this Church and the honour of the Ministry which consists in an holy fraternity and godly harmony of love no lesse than in truth of doctrine and holynesse of manners By our own leaks and rents we first let in these waters which have sunk us so low that every wave rakes over us No man that is truly humble wise and holy will be ashamed to retract any errour and transport whereof he hath been guilty and of which he hath cause to be most ashamed Greg. Nazianzem offered himself to be the Jonas to the Church then troubled with sedition in vita Naz. Ingenuous offers of fraternall agreement and mutuall condescendings to each other had beene exceedingly worthy of the best Ministers both of the Episcopall Presbyterian and Independent way whose wisdome and humility might easily have reconciled and united the severall interests which they pretend to support of Bishops Presbyters and Christian people But who sees not that secular designes and civill interests have too much leavened the dissensions of many Ministers though in the conclusion they have not on any side much made up their cake by the match while Church men Bishops and Presbyters had no such worldly concernments to engage them they had no such disputes and mutinies as to the order and government of the Church which no Councell no particular Bishops nor Presbyters no one Church or Congregation of Christians began of themselves but all by Catholick and undisputed consent conformed themselves to that order Irenaeus l. 4. c. 43. c. 45. which the Apostles and Apostolicall men left in common to the Churches in every place most sutable to their either beginning or increasing to their setling or their setlednesse It is easie to see what Christ would have in the Church as to extern order and policy if Christians would look with a single eye at Christs ends You may easily see how the worlds various interests which are as hardly commixt with Christ's and true religion's as oil with water serve themselves with Ministers tongues pens and active spirits who should rather serve the Lord Jesus and his Church in truth simplicity peace and unity without any adherences to secular policies parties and studies of sides by which sudden and inconsiderate rowlings to and fro as foolish and fearefull passengers in a tottering boat some Ministers of England have welnigh overturned the Vessell of this reformed Christian Church which might easily as the most famous and flourishing Churches anciently were have been uprightly ballanced and safely steered by a just fitnesse and proportion of every one in their place either for Ministry or Government and Discipline where of old the paternall presidency of Bishops stood at the helm the grave and industrious Presbyters rowed as it were at the Oares and the faithfull people as the passengers kept all even by keeping themselves in quietnesse order and due subjection Nor was
The rash and injurious defaming of the Church of England riseth from want of judgement humility or charity p. 129 A pathetick deploring the losse and want of charity among Christians p. 131 II. Grand Objâ—ction against the Ministry as no peculiar Office or distinct Calling p. 143 Answ The peculiar Calling of the Ministry asserted 1. By Catholick testimony both as to the judgement and practise of all Churches p. 144 The validity of that testimony p. 146 2. The peculiar Calling or Office of the Ministry confirmed by Scripture p. 152 1. Christs Ministry in his Person p. 153 2. Christs instituting an holy succession to that power and Office p. 154 3. The Apostles care for an holy succession by due ordination p. 155 4. Peculiar fitnesse duties and characters of Ministers p. 157 5. Peculiar solemnity or manner of ordaining or authorising Ministers p. 158 6. Ministers and Peoples bounds set down in Scripture p. 160 3. The peculiar Office of the Ministry confirmed by principles of right reason and order p. 162 4. By the proportions of divine wisdome in the Church of the Jewes p. 164 5. By the light of Nature and Religion of all Nations p. 165 6. The Office of the Ministry necessary for the Church in all ages as much as at the first p. 166 7. The greatnesse of the work requires choyce and peculiar workmen p. 169 What opinion the Ancients had of the Office of a Bishop or Minister p. 172 8. The work now as hard as ever requires the best abilities of the whole man p. 175 9. Vse of private gifts will not suffice to the work of the Ministry p. 179 10 Ministers as necessary in the Church as Magistrates in Cities or Commanders in Armies p. 180 Christian liberty expels not order p. 181 11. Peculiar Office of Ministry necessary for the common good of mankinde p. 183 12. Necessary to prevent Errors and Apostasies in the best Churches and Christians p. 185 To which none more subject than the English temper p. 186 Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office p. 187 III. The third Objection against the Ministry and Ministers of this Church from the ordinary gifts of Christians which ought to be exercised in common as Preachers or Prophets p. 189 Answ The gifts of Christians no prejudice to the peculiar Office of the Ministry p. 190 Reply to the many Scriptures alledged p. 191 Of right interpreting or wresting the Scriptures p. 194 The vanity and presumption of many pretenders to gifts p. 197 Their arrogancy and insolency against Ministers p. 199 Gifted men compared to Ministers p. 201 The ordinary insufficiency of Antiministeriall pretenders to gifts p. 202 Gifts alone make not a Minister p. 204 Of St. Paul's rejoycing that any way Christ was preached p. 205 Providentiall permissions not to be urged against divine precepts or Institutions p. 206 Antiministeriall Character p. 209 Churches necessities how to be supplyed in cases extraordinary p. 210 Of Christians use of their gifts p. 211 * Answer to a Book called The peoples priviledge and duty of Prophecying maintained against the Pulpits and Preachers encroachment p. 214 Of peoples prophecying on the Lords day p. 215 Or on the Weekday p. 218 Of primitive Prophecying p. 220 Ministers of England neither Popish nor superstitiously pertinacious as they are charged in that book p. 221 The folly of false and faigned Prophets p. 227 The sin and folly of those that applaud them p. 228 The Author of this Defense no way disparaging or damping the gifts of God in any private Christians p. 230 Ablest Christians most friends to true Ministers p. 231 Ordinary delusions in this kinde p. 232 The plot of setting up Pretenders to gifts against true Ministers p. 233 IV. Objection The first Cavill or Calumny Against the Ministers of England as Papall and Antichristian p. 237 Answ Papall Vsurpations no prejudice to Divine Institutions p. 238 The moderation and wisdome of our Reformers p. 239 What separation is no sinfull Schisme p. 244 Of Antichristianisme in Errors and uncharitablenesse p. 245 Our Ministry not from Papall authority p. 247 True reforming is but a returning to Gods way p. 248 Of the Popes pretended Supremacy in England p. 249 Of our Reforming p. 251 Of extreames and vulgarity in Reformation p. 253 The holy use of Musick p. 254 Divine Institutions incorruptible p. 256 V. Objection The second Cavill or Calumny Against Ministers as ordained by Bishops in the Church of Eng. p. 259 Answ Of ordination by Bishops p. 260 Of Bishops as under affliction p. 261 Of right Episcopall order and government in the Church of Christ p. 262 Reasons preferring Episcopall government before any other way p. 263 Vulgar prejudices against Episcopacy p. 271 The other new modes unsatisfactory to many learned and godly men p. 272 The advantages of Episcopacy against any other way p. 273 The Character of an excellent Bishop p. 273 Of Regulated Episcopacy p. 278 Bishops personal Errors no argument against the Office p. 279 What is urged from the Covenant against Episcopacy Answered p. 280 Prelacy no Popery p. 281 Bishops in England ordaining Presbyters did but their duty p. 283 Alterations in the Church how and when tolerable p. 284 Episcopacy and Presbytery reconciled p. 286 Personal faults of Bishops or Presbyters may viciate but not vacate divine duties p. 289 Ordination by Bishops and Presbyters p. 289 Of the Peoples power in Ordination p. 291 People have no power Ministeriall p. 292 Peoples presence and assistance in Ordination p. 296 The virtue of holy Ordination p. 303 Of Clergy and Laity p. 303 Right judgement of Christian Mysteries p. 305 Efficacy of right Ordination p. 308 The Holy Ghost given in right Ordination how p. 311 Of Ordination misapplyed p. 318 Insolency of unordained Teachers p. 319 VI. Object The third Calumny or Cavill Pretending speciall Inspirations and extraordinary gifts beyond any Ordained Ministers p. 361 Answ Of the holy Spirit of God in men by way of speciall Inspirations p. 363 The triall of it 1. By the Word written p. 365 2. By the fruits of it p. 369 The Influence of Gods Spirit how discerned p. 371 The vanity and folly of specious pretences p. 372 Of true holinesse and reall Saints p. 375 Vulgar mistakes of Inspirations p. 377 These Inspirators compared to Ministers p. 382 The blessings enjoyed by ordinary gifts in good Ministers p. 386 The danger and mischief of pretenders to speciall gifts p. 388 Blasphemies against the Spirit under the pretence of special Inspirations p. 391 The scandalous inconstancy of sâ—me professors p. 392 Conclusion resigning our Ministry to these inspired ones if they be found really such p. 393 VII Objection The fourth Cavill or Calumny Against humane learning acquired and used by Ministers p. 395 Answ The craft yet folly of this Objection p. 396 Humane learning succeeded Miracles and extraordinary gifts in the Church p. 397 The excellent and holy use of it in
superstitions licentiousness flatteries and lukewarmness as to the power of the true reformed Religion As is most evident in those places where these New-pretenders have most intrudâ—d themselves and extruded the true and able Ministers Sad experience will shortly teach all such as love this Church and Reformed religion Contempt of tho Ministers of the Gospel paves and strowes the Devils high-way to all impiety how much it concerned them to have endevoured great vindications and by civill Sanctions of the honour of the publike Ministry That there may be exact care in the right authority for ordination and true antient succession which conferrs the Divine power and office as also good incouragements and assistance in the due execution of it that it may not be exposed to so many affronts reproaches and disgraces of vile men and insolent manners who fear not openly to contemn such a reformed Church and it s so famous Ministry together with the whole Nation and the Lawes of it even in so high a nature and measure as this is to vilifie their publike Religion and to seek to extirpate the true Ministry of it Nulla magis illustrantur coâ—fiâ—mantur religionis Christianae dogmatâ— quam quae versutissima haereticorum pravitas deturpare eradicare conabatur Chamâ—er Doctis medicis dant pretium medicastri ut veris Theologis insuisi impudentes Theologastri Iâ—si morbi minus noxii sunt quà m medici imperiti Fernel As good Lawes oft rise by the occasion of evill manners like Antidotes from Poysons so advantages may at last accrew to the Reformed religion and to the true Ministry of it by these oppositions Nothing makes the lustre of truth to shine more clear and welcome than those clowdings and blasphemies under which it may for a time be hidden and Ecclipsâ—d Nothing will make able Physicians more necessary and valued than the swarms of such ignorant Quacks as are of no valew who are more dangerous than any Plague or Epidemical disease Nor is the estate of any Church as to Religion more safe by the multitudes of preaching Mouâ—tâ—banks in stead of True and able Ministers In stead of Propating the Gospell they will every whereso corrupt it with errors so abase it with prejudices and scandals so harden men against the power of it by the rottenness and hypocrisie of their wayes that there will be more need of able and true Ministers to recover and settle the honour of the true Christian religion in this Nation than if it were now first to be converted from Paganism For the Devils strongest holds are those which are fashioned after the platforms of religion and pretend to more than ordinary piety 9. The Character of Antiministerial preteâ—dâ—rs to gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. So that when I consider the temper and form of this Antiministeriall faction in England I find that their heads by a ricketly kind of religion are grown too heavy for their weak and overburthened limbs Their self-conceit of their extraordinary gifts and abilities presuming themselves to be able to do what ever they fancy makes them more than ordinarily disabled as to any good word or work Like Narcissus they are so deluded with the flattering Ecchos of their â—llâ— admirers and so taken with their own fashion in such false glasses that they are like to dâ—at till they die and starve themselves as to all reall sufficiencies by the fond imagination of how great gifts they have and their ignorance of how much indeed they want Nothing more hinders reall abilities than too hasty presumptions of them If any of these gloriosâ—es have any competent gifts of knowledge as to some things of Religion yet like the Chickens hatcht by the force of Ovens in the heat of Camels-Dung as at Aleppo Damascus and other places in the East they have commonly something in them monstrous odd extravagant either defective or superfluous in opinions or practise In intellectuals or morals or prudentials Either vain or morose Humanis oculis locata Religio Crys l. 9. light or tetricall rude or proud popular or affectated Impatient of nothing so much as the bounds of that honest calling in which God and the Laws have placed them Ardeliones isti tepidos se suspicantur nisi inquieti sint nec zelantes satis se credunt nisi omnia incendiis commiscentes pulcherrima quaeque Religionis in cinâ—res redigentes Gerard. Phraeneticus immundus ignorantiae Spiritus Ire l. 1. c. 13. Qui custodiet ipsos custodes Tutela intutissima Unsatisfied and ever quarrelling with that sober peaceable setled way of judicious and humble piety which becomes good Christians adorns the Gospell and keeps up the honour of the Reformed Religion and of this Church of England which these mens late violent extravagancies and disorderly walkings beyond and contrary to all holy rules of Religion all modest bounds of reason Law and common order among men and Christians seek to make weary sick and ashamed of it self when it shall see it self robbed and spoyled of all its able Ministers Reverend Bishops learned Presbyters and orderly Professors and only guarded by a riotous and incomposed rabble of such whose ignorance weakness and confusions will only serve to betray and destroy the Reformed Religion but never to defend it against those many malicious crafty and well armed adversaries who do but ly in wait for opportunities to weaken dishonour disorder and quite overthrow both this and all other Reformed Churches Alas these gifted men who spread so large sayls hang out such fair streamers and seek to make so goodly a shew to the vulgar simplicity as if they were strong built well rigid and richly loaden vessels fit to endure those rough Seas and storms to which both the Truth and Ministry of the Gospell are frequently exposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Virt. vit Audacia est stupor quidam rationis cuÌ„ malitia voluntatis conjuncta Aquin. Eph. 4.14 Heb. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Ep. 14. Confidentia stultorum imperatrix prudentium scurra Sido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 26. Temeritas inscitiae filia are easily judged by all wise and truly learned Christians to be but light keels and flat bottomed Boats by their floting so loftily by their running so boldly over any shelves and rocks of opinion by their putting into every small creek of controversy which shews they draw very little water that they have not the due ballast of weighty knowledge and sound judgement the want of which makes them so fool hardy so apt to be tossed to and fro with every wind of doctrine so prone to grow Leaky and foul either letting in under water cunningly and secretly corrupt and brackish opinions or shipping in above-deck openly and boldly whole Seas of any sinister ends and worldly interests that are abroad in the storms and waves and confusions of civill affairs
of fixation as to the publique profession else there will hardly be any civill peace preserved among men who least endure and soonest quarrell upon differences in Religion each being prone to value his own and contemn anothers Nulla res efficâ—cius homines regit quam religio Curt. l. 4. These things of publique piety thus once setled by Scripture upon good advice ought by all swasive rationall and religious means to be made known by the publique Ministry to the people for so Christ hath ordained and the Church alwayes observed to which Ministry which I have proved to be of Gods institution Separatim nemo habessit Deos neve novos Tul. de leg Rom. and so most worthy of mans best favour and encouragement publique and orderly attendance for time place and manner ought to bee enjoyned upon all under that power for their necessary catechi and instruction And this with some penalties inflicted upon idle wilful and presumptuous neglects Nihil ita facit ad dissidium ac de Deo dissensio Naz. orat 8. Solos credit habendos Quisque Deos quos ipse colit Iuv. Sat. 15. Aegypti cum diversi cultus Deâ—â— habeâ—ant mutuis bellis se impâ—tebant Dio. l. 42. when no ground of conscience or other perswasion or reason is produced by those that are not yet of years of discretion if any of riper years and sober understanding plead a dissent they ought in all charity and humanity be dealt with by religious reasonings and meeknesse of wisdome if so be they may so be brought to the knowledge of the truth 2 Tim. 1.25 But if either weaknesse of capacity or wilfulnesse and obstinacy suffer them not to be convinced What toleration becomes Christians and so to conform to the publique profession of Religion I doe not think that by force and severities of punishment they ought to be compelled to professe or to do that in Religion of which they declare an unsatisfaction in judgment yet may they both in justice and charity be so tyed to their good behaviour that they shall not under great penalties either rudely speak write or act against or openly blaspheme profane and disturb or contradict and contemn the Religion publiquely professed and established And however the welfare of this publique is not so concerned in what men privately hold as to their judgement and opinion thoughts being as the Embryos of another freer world yet when they come to be brought forth to publique notice in word or deed they justly fall under the care Facientis culpant obtiner qui quod poterit corrigere negligeremendare Reg. Iur. and censure both of the Magistrate to restrain them as relating to the good of community and of the Minister to reprove them as his duty and authority is in the Church If in lesser things which are but the lace and fringe of the holy vestment the verge and Suburbs of Religion established Christians doe so dispute and differ Ordo Evangelici Ministerii est cardo Christianae religionis Gerard. Tolle Ministerium tolle Christum is one of the divels politick maximes as not to trench upon fundamentall truths neither blaspheming the Majesty of God or of the Lord Jesus Christ or of the blessed Spirit or the authority of the holy Scriptures nor breaking the bounds of clear morals nor violating the order of the holy Ministry of Christs Church which is the very hinge of all Christian Religion nor yet wantonly dissolving that bond of Christian communion in point of extern order peace and comely administrations of holy things other private differences and dissentings no doubt may be fairly tolerated as exercises of charity and disquisitions of truth wherein yet even the lesser as well as greater differences which arise in Religion are far better to be publiquely and solemnly considered of prudently and peaceably composed if possible than negligently and carelesly tolerated as wounds and issues are better healed with speed than tented to continued Ulcers and Fistulas I am confident wise humble and charitable Christians 8. The mean between Tyranny and Toleration in publique eminency of power and piety would not finde it so hard a matter as it hath been made through roughnesse of mens passions and intractablenesse of their spirits raised chiefly by other interests carryed on than that of Christ true Religion and poor people soules if they would set to it in Gods name to reconcile the many and greatest religious differences which are among both Christian and reformed Churches if they would fairly separate what things are morall clear and necessary in Religion from what are but prudentiall decent or convenient and remove from both these what ever is passionate popular and superfluous in any way which weak men call and count Religion if the many headed Hydra of mens lusts passions and secular ends were once cut off so that no sacriledge or covetousnesse or ambition or popularity or revenge should sowre and leaven reformation or obstruct any harmony and reconciliation sure the work would not be so Herculean but that sober Christians might be easily satisfied and fairly lay down their uncharitable censures and damning distances Instances in Church Government It is easie to instance in that one point of Church government as to the extern form what unpassionate stander by sees not but it might easily have been composed in a way full of order counsell and fraternall consent so that neither Bishops as fathers nor Presbyters as brethren nor people as sons of the Church should have had any cause to have complained * ubi metus in deum ibi gravitas honesta diligentia attonita cura solicita adlectio explorata communicatio deliberata promotio emerita subjectio religiosa apparitio devota profâ—ssio modesta Ecclesia unita Dei omnia Tertul. ad Haer. c. 43. or envyed or differed So in the election triall and ordination of Ministers also in the use and power of the keyes and exercise of Church discipline who in reason sees not that as these things concern the good of all degrees of the faithfull in the Church so they might as in St. Cyprian's and all primitive times have beeen carried on in so sweet an order and accord as should have pleased and profited all both the Ordainers and the ordained with those for whose sakes Ministers are ordained So in the great and sacred administration of the mysterious and venerable Sacraments especially that of the Lords Supper which concerns most Christians of years how happily and easily might competent knowledge an holy profession of it and an unblameable conversation be carried on by both pastors and people with Christian order care and charity so as to have satisfied all those who make not Religion a matter of gain revenge State policy or faction but of conscience and duty both to God and their neighbour Secular interests the pests of the Church and their own soules
but cruell actors in their distresses whose necessities must needs be some reproach of the Nation even a publique sin and shame never to be expiated Will it not be the height of barbarity to compell such persons to Bellisarius his Obolum After so many learned victories and triumphs to force them to turn their bookes into bread or to be their own Cannibals to feed on their owne bowels or to starve upon others uncharitablenesse O how sad and sordid is it for such learned worth to be tryed with want and such piety be exercised by penury O prodigy of covetous cruelty capable to astonish heaven and earth which seekes to hide its wickednesse by its enormity and to make its selfe incredible by its monstrosity and excesse men will think it a fable which humanity much more Christianity should so much abhor to act or suffer to be done when it is in their power to help O Divine Providence which art indisputable unsearchable uneffable how dost thou thus chuse darknesse for the garment of thy glorious lights and thick clouds of obscurity wherein to wrap up thy brightest beames among mankinde Art thou preparing Ravens for such Eliasses and working wonders for the nourishment of such Prophets or shall their retirednesse poverty and patience be thy greatest wonder and their Martyrdome thy highest miracle by which to convince and convert this crooked and adulterous generation Truly O excellent Christians it is infinite pity grief and shame that so deserving vertues and most reverend years should be so much obscured and neglected whose great learning and excellent gifts in all kindes no men or Christians would despise or not use and incourage save onely such as are afraid that either the true reformed Religion or true Ministers should have any lustre put upon them or so much as any competent livelyhood afforded to them here while forain Churches and Universities admire them and would gladly entertain them There are also some fair Plantations of young and thrifty trees yet left in this Church whose luxuriant floridnesse wants nothing but a right Church government to culture prune and order them These rightly planted out by due ordination and preserved by wise discipline would in time bear store of good fruits if the coldnesse and spowinesse of the soil and inclemency of the English climate ever since our Northern blasts did not make them dwindle grow mossy and shrubbed by popular and plebeian adherencies or if a violent hand doe not pluck them up by the root or so bark them round and circumcise their maintenance that no fair fruit can be expected from them when there is no sap derived to them who if they were duly ordered and incouraged would still make the vain and erratick genius of this age see That true Religion is to be preserved and the Kingdom of Christ in mens hearts advanced and the power of godlinesse maintained in Christians lifes not by new modes and fancifull fashion but by old truths and the old Ministry of whose line and measure these new pretenders coming far short they strive by their calumniating activity to supply their defects after the same arts that the ungrateful sons of Sophocles did who that they might get their fathers estate of whose longaevity they were impatient complained that hee doted and was past the use of those admired parts which formerly had got him the love and applause of all Athens beseeching the Magistracy that they might make their father their pupill and manage that estate for him to which he was superannuated The old man hearing of this practise of his unnaturall sons made and publiquely recited the famous Oâ—â—ipus Coloneus and last of his Tragedies which gave the people so great assurance of his still remaining reason and sufficiency that they caused the former unjust grant to be revoked and his unworthy sons worthily punished 18. The impertinency and insufficiency of the Antiministerial pretenders I must in like manner leave it to the judgement and conscience of all excellent Christians whether there be any compare betweene the gifts labours and successes of those goodly Trees the true Ministers who have had the right power and succession derived to them from the Apostolicall root and these new shooters or suckers who seek to starve the ancient trees which so far exceed them and over drop them Are they not like vines and brambles thorns and figtrees set together Is not the comparison uncomely and disparaging not onely to Christians judgements but to their very religion Can the exchange passe without infinite losse injury and indignity to all true Christians of this and all other reformed Churches And therefore I shall presume such a commutation can never be desirable or acceptable to any that are soberly religious and truly consciencious who have no secular interest wrapped up under specious pretensions of piety Wise and worthy Christians cannot but remember and be extreamly sensible of those many great benefits which their forefathers themselves and their countrey have evidently received and enjoyed many years by the labors of the true Ministers of this Church equall or like to which they cannot with any probability nor by any experience yet had expect from the sorry simplicity and extravagant ignorance of those Antiministeriall adversaries who have as little ability as authority to carry on the great and holy work of saving soules either by dispelling ignorance errours or prejudices out of mens mindes or by setling mens judgements in truth or satisfying mens consciences in doubts or by reforming mens manners in a way of due reproof and discreet counsell or by vindicating the reformed Religion against learned cunning and powerfull opposers or by preserving any decency order and honor in the outward form and profession of Christian Religion which will soon deform to all contrary effects if other Ministry or Ministers be applyed than such as Christ hath instituted and the Church alwayes ordained and sent in Christs Name No man then can desire or design the change of this Ministry as to the authority order rule and succession who doth not also aime at the change of the whole Ministration and work Indeed those rude and unchristian novelties which some men seeme to agitate carry the aspect not onely of Papists and other collaterall adversaries against us as reformed but of Jews and Turks and Heathens such as would most diametrally oppose the name of any Christian Church or which is as bad or worse they seeme to prepare the way for some great Antichrists 2 Thes 2.10 11. whose coming must be by strong pretensions and presumptions of some new wayes of Ministry Sanctity and Piety in which are hidden the strongest delusions most probable to overthrow the true Ministry and Churches of Christ while they shall speciously cry up such new wayes of Ministry and spirit and gifts and Churches which neither we nor our forefathers nor primitive Christians nor the Church Catholick ever knew or were acquainted with either by