than only by allegation of Scripture they would not hear besides it they thought no other writings in the world should be studyed in so much as one of their great Prophets exhorting them to cast away all respects unto human writings so far to his motion they condescended that as many as had any Books save the Holy Bible in their custody they brought and set them publickly on fire When they and their Bibles were alone together what strange phantasticall opinion soever at any time enterd into their heads their use was to think the Spirit taught it them Their own Ministers they highly magnified as men whose vocation was from God the rest their manner was to term disdainfully Scribes and Pharisees to account their calling an human creature and to detein the people as much as might be from heâ—ring them The custome of using God-fathers and God-mothers at Christnings they scorned Baptizing of Infants although confest by themselves to have been continued ever sithence the Apostles own times yet they altogether condemned The Eucharist they received pretending our Lord and Saviours example after Supper and for avoiding all those impieties which have been grounded upon the mysticall words of Christ This is my Body This is my Blood they thought it not safe to mention either body or blood in that Sacrament but rather to abrogate both and to use no words but these Take eate declare the death of our Lord Drink shew forth our Lords Death In rites and ceremonies their profession was hatred of all conformity with the Church of Rome for which cause they would rather endure any torment than observe the solemn Festivals which others did in as much as Antichrist they said was the first inventor of them The pretended end of their civil reformation was that Christ might have dominion over all that all Crowns and Scepters might be thrown down at his feet that no other might reign over Christian men but He no regiment to keep them in awe but his disciplin amongst them no sword at all to be carried besides his the sword of spirituall excommunication They laboured to bring in Community of goods because Christ by his Apostles hath given the world such example to the end that men might excell one another not in wealth the pillar of secular Authority but in vertue These men at the first were only pityed in their errour and by a mercifull Toleration they gatherd strength much more than was safe for the state of the Commonmonwealth wherein they lived The means whereby they both allured and reteined so great multitudes were most effectuall First a wonderfull shew of zeall towards God wherewith they seemed to be even rapt in every thing they spake Secondly an hatred of sin and a singular love of integrity which men did think to be much more than ordinary in them by reason of the custome which they had to fill the ears of the people with invectives against their authorized guides as well Spirituall as Civill Thirdly the bountifull relief wherewith they eased the broken estate of such needy creatures as were in that respect the more apt to be drawn away Fourthly a tender compassion which they were thought to take upon the miseries of the common sort over whose hearts their manner was even to powr down showers of tears in complaining that no respect was had unto them Lastly a cunning slight which they had to stroke and smooth up the minds of their Followers as well by appropriating unto them all the favourable titles the good words and the gracious promises in Scripture as also by casting the contrary always on the heads of such as were severed from that retinue Whereupon the peoples common Acclamation unto such Deceivers was These are verily the men of God these are his true and sincere Prophets Nothing more clear unto their seeming than that a New Jerusalem being often spoken of in Scriptures they undoubtedly were themselves that New Jerusalem and the Old did by way of a certain figurative resemblance signify what they should both be and do Here they drew in a Sea of matter by applying all things unto their own company which are any where spoken concerning divine favours and benefits bestowed upon the old Commonwealth of Israel concluding that as Israel was deliverd out of Egypt so they spiritually out of the Egypt of the worlds servile thraldom unto sin and superstition as Israel was to root out the Idolatrous Nations and to plant in stead of them a people which feared God so the Lords good will and pleasure was now that these new Israelits should under the conduct of other Joshuas Samsons and Gedeons perform a work no less miraculous in casting out violently the wicked from the earth and establishing the Kingdom of Christ with perfect liberty Now whatsoever they did in such sort collect out of Scripture when they came to justify or perswade it unto others all was the heavenly Fathers appointment his Commandement his will and charge These men in whose mouths at the first sounded nothing but onely mortification of the flesh were come at the length to think they might lawfully have their six or seven wives apeece They which at the first taught judgment and justice it self to be merciless cruelly accompted at the length their own hands sanctified with being imbrued in Christian blood They who at the first were wont to beat down all dominion had at the length both Consuls and Kings of their own creation amongst themselves Finally they which could not brook at the first that any man should seek no not by law the recovery of goods injuriously taken or withheld from him were grown at the last to think they could not offer unto God more acceptable sacrifice than by turning their Adversaries clean out of house and home and by enriching themselves with all kind of spoil and pilage which thing being layd to their charge they had in a readiness their answer that now the time was come when according to our Saviours promise The Meek ones must inherit the Earth Jan. 6. THE END
discreet and humble use of Ministers gifts even in publick the better to fit excite their own and the peoples affections to the present occasions But that any mens private single Abilities should quite justle out the publick forms of prayer composed by the joynt Abilities and gifts of Godly learned Governours of the Church this is that we cannot allow of Neither do we conceive the spirit of prayer to consist so much in utterance of words which is but a gift of edification as in stirring up the Graces of faith and humility and other gifts of sanctification wherein the very life and soul of prayer consisteth And certianly he that saith that short comprehensive prayer justly called The Lords prayer because he framed it for his Disciples with an understanding devout and faithfull heart prayes very spiritually very acceptably and powerfully Concerning this prayer I censure it as too yieldingly spoken which is said in the first Letter as if the words might be laid aside and omitted the sense being kept When as in my opinion it is an honour to our Saviour and a good mark of his humble and faithful followers to keep not the sense onely but the very form of words which he hath commended Nor can I see any reason why so many in these times do omit the form as if that omission were now become a distinctive character whereby the most godly preachers and most Reformed Christians might be known But enough of this 3. As to the Ordination and power of Ministers that Text Tit. 1. 5. insisted on in the Dispute adde Acts 14. 23. plainly shews the Apostolical practice of Ordaining Elders in every Church and in succeeding Ages a succession of Christs Ministers was preserved by the like Ordination as Ecclesiastical Records do abundantly witness That Churches parochial should be filled with those that set up a new or no form of worship and minister holy things before they have received holy Orders this I think was never heard of in our land before these our times and what the consequence will be we have great cause to fear even the overthrow of all Religion and the introducing of Atheism and prophaness among our people Those words in the late Mournfull Complaint presented to some Parliament men are to the purpose You have placed in many of our Churches and given the Tithes and other profits belonging to the cure of souls to men that refuse to take any such charge upon them and who are so far from having the affections or performing the duties of faithful Pastors to us that they do professedly disown any such relation and consequently all the duties thereunto belonging Thence they neither Baptise nor Catechise our children nor do they administer the Lords Supper in our Congregations our sick and feeble persons they visite not nor own it as a duty incumbent on them to take care for our souls These Ministers I conceive being not Ordained believe their ministerial power to reach onely to those select persons that are in Covenant with them and submit to their Church-way as if the said power were received from the persons that consent thereunto Thus have we Ministers that are Preachers to thousands and Ministers as themselves say to some few gathered out of the multitude the rest of the multitude in the mean time remaining according to their opinion almost in the quality of meer Heathens and Infidels and if they be not such this seemeth a way â—o make them so For being not owned as Brethren by the gathered Church and having good reasons not to come into their communion they are in many places destitute of divine ordinances without publick Prayers Sermons Sacraments and in a ready way to loose Religion altogether But why do they not come into the Preachers placed among them by Authority Because they believe those Preachers however settled by the civil power have not received the sacred Office by lawful Ordination For we may easily distinguish between the Office and the place wherein the Office is exercised Preachers and Ministers are placed and confirmed in their places by the Magistrate or Civil power but they receive their ministerial Office or spiritual function by lawful Ordination and laying on of the hands of the Presbytery This is called the Power of Order derived not from the Magistrate or Prince not from the people they cannâ—t give what they have not but from Bishops and Presbyters who also have received it from their Predecessors The Ministers Servants Officers and Embassadors of Christ must have their Authority and Commission from Christ either immediately as the Apostles had or mediately by the hands of Elder Ministers as the lawful Ministers of our time have nor may any take this honour unto himself but he that is thus called of God The people indeed may be said to Call that is to invite and intreate Ministers to come unto them but their Calling or Function is from God The Lord of the harvest sends in the laborers the great Shepheard setteth Pastors over his flock the Master of the Family appointeth Stewards for his houshould to dispence unto them the Mysteries of God 4. For the administration of the holy Sacrament that such as have not received the power before mentioned by lawful Ordination do not administer the Sacrament to all we will not blame them because we conceive they have not power of ministring to any one but that they condemn the lawful Ministers for ministring unto the people of their Parishes the sacred things which cannot rightly be denied them this we may complain of In the above cited Mournful Complaint among many other sad passages we finde these words You permit us not to celebrate the memory of our dying Saviour in the Sacrament of his lost Supper and so deprive our souls of that heavenly food that our dear Lord hath with so much cost provided for us We would after many sad violations renew our Covenant with Christ and engage our souls more firmly to him but you will not permit us You complain of the loosenesse of our spirits whilest you withhold the bonds that should knit us faster unto Christ you complain of our weaknesse in resisting corruptions whilest you withhold the food whereby we should be strengthened you complain of seism strife and division whilest by you the sacred pledge of Vnion is detained from us Surely I had râ—ther the Church-gatherers should blame the Minister for his indulgence to the people than that the people should have cause in this manner to complain of his severity but the golden mean is to be inquired for And this is discovered in the ensuing Papers where the Author endeavours on the one side to avoid the preciseness of some that admit to the holy Table onely some few persons chosen out of many hundreds and the loosnesse of some on the other side who admit hundreds and exclude not some few namely such as are ignorant and scandalous such he would have noted kept back and
friend The Answer returned Junii 5. WOrthy Sir Although my Letter written as I conceive on a very just occasion and in a friendly manner to Mr. Helm be not yet vouchsafed any answer yet have I this fruit of it that you upon sight thereof have been pleased thus far to shew your love to the Writer as to give me your Advice Advice led in by so favourable an elogy of your undeserving friend that were the Admonition sharper than any point of my letter yet should I think my self bound to take it well Monere Moneri you know the rest I do not only not take it ill but heartily thank you for it and will obey it preferring your judgment herein before mine own For truly when I consult with my self give me an ingenuous liberty to speak a little boldly with you I can see no cause but I may write more such letters That letter hath two parts one defensive of many Ministers for their life and learning well approved the other admonitory desiring a revisall of some points deliverd by that Preacher my friend In the Defense I have certainly said somewhat that cannot be refuted by silence nor as I think by words And in my Admonition I have touched that which ought to be retracted or at least excused Why am I not answered by letter if I am wrong to be reduced or informed if I am right to be confirmed To give no Answer in such a case I confess I cannot reconcile with the Rules of humanity which I have learned and which I did believe my friend would not transgress The true use of a letter is thereby to understand the writers mind and so to give him answer what other use may be made of it as you say truly I know not but I esteem it not worthy to be seen by Superiours against whose command I am so far from contending that I will not publickly condemn what they publickly commend But to speak to your second it hath been esteemed heretofore very conscientious to contend against some things tolerated by the Magistrate So did many zealous Preachers contend against sports on the Lords day tolerated once and so do some still contend against Usury tolerated yet And for Forms and Discipline the Old way you know was preached down when the Laws and Magistrates did endeavour to uphold it These preachers I cannot defend but would say something for them if it had been a Form tolerated only and not establisht For we look upon a Form tolerated as a thing not approved by the State but winked at for a time and dispenst with to content a party or side A Form tolerated is at most but for triall and so long as it is put to the triall it may be contended against not by force but by argument and disswasion Nor is this to oppose the State or cross their Intention for til they declare their Mind it is presumption in a private man to intrude into their Counsells And therefore while things are under Consultation as now it cannot be justly called opposition of the Magistrate if one dispute in a familiar letter against that which they tolerate Nay the liberty of familiar letters you know is of greater extent For my part there is none gives more to the Magistrate in matters of Religion that I do none is more ready to submit to laws in all things not cleerly contrary to the Highest Law And for the present Toleration although I think I may safely take the liberty is not this also a part of the Toleration to discourse of such matters either by letter or otherwise yet I will obey your Advice as I said and I cannot chuse but commend your Moderation in not judging any man scandalous for not being of your Form Though out of Form I am really Sir your Servant in Christ Another to the same not long aster GOod Sir Having not the leasure at present to attend you at Stow I send my letter to to salute you and your good company I have considered upon your Argument yesterday taking advantage from the rubric in our Service-Book That Catechizing and Confirmation must go before the Sacrament of of the Lords Supper Therefore your New Covenant The Antecedent is in the rubric after the Form of Confirmation And I cannot defend the former neglect of Confirmation in the Bishop nor any present neglect of Catechizing by any Minister But seeing there is now none of that Confirmation to be had a great want in the Church I think what if the Minister do his part in instructing people in the Catechism and the people not only make Confession of Faith but profess Repentance Charity Obedience nor hath the Minister any assurance no nor just ground of suspicion that they are not sincere shall he not admit them to the Lords Table I would not presume to condemn all the pious and learned Ministers of the Church of England that have administred the Sacrament upon such tearms When we cannot have all done we would we must be content with what can be done as the case standeth Well Confirmation I grant is commanded as convenient and profitable not so necessary but that in case it be wanting the Sacrament may be administred Now to the sequel How your Covenant can serve in place of Confirmation I do not yet understand It consisteth only of the Confession resolution and promise of the Covenanters whereas Confirmation or laying on of hands is an act of the Bishop to certify the person confirmed of Gods favour and gracious goodness towards him and it is joyned with prayer and benediction wherwith the party is thought to be strengthned and encreas'd in grace Your Covenant I grant is somewhat like the Answer in our Catechism where the Catechized undertaketh the Baptismall vow made in his name and promiseth by Gods help to perform it And surely that is done by all that come with us to the Lords Table And approaching to it in the quality of such as repent them truly of all their sins are in charity with their neighbours and intend to lead a new life they do renew their Covenant and in taking the Sacrament have the seal thereof as t is very requisite nor do I yet see how Ministers can refuse to give it Sir shall I be bold in secret to ask you what great deliverance is the ground of your Covenant I doubt of it because upon the late deliverance from the Scotish Invasion all hopes were cut off of reforming this Church according to the pattern of Scotland which unless I am deceived was one end of the Scotish Covenant receiv'd in England I deny not great Deliverances but I take advantage from the Scots Covenant and say that the Friends thereof instead of Deliverance have had a totall overthrow Give me a little light in this and reconcile the Covenants in the religious part of them for I meddle not with temporals That which you said as I take it of peoples having
Scripture But this requires the searching of Books which at your lesure I should be glad to shew you W. Protestants Whom do you mean by Protestants B. I mean those that protest against the Errors Innovations of the Roman Church in latter times and endeavour to reform Religion according to the Scripture and the primitive pattern H. You see he takes in the practice of the Primitive Church again B. I do and must and thus I argue That Government which in the primitive Ages took place in the Churches planted by the Apostles is the Apostolicall and Scripture Government But the Government of Diocesan Bishops took place in the Churches planted by the Apostles Therefore the Government of the Diocesan Bishops is the Apostolicall and Scripture Government Now let me see who will answer me W. Antichrist Antichrist was working betimes B. Whether it be Antichristianism to establish or to over throw the Function of Bishops let all considering men judge by the Premises W. But why do you take in any thing else with Scripture as if that alone were not sufficient for us H. Yea Scripture Scripture we are contented with Scripture B. Give me leave to explain my self to All and I entreat you Harken The Scriptures perfection I do thankfully acknowledge but the things conteined in the Scripture are some of them conteined in it plainly and expresly to be apprehended by every Reader other things are conteined there implicitely virtually and so as there is need of many helps to make our deductions thence And for the Scripture-government I know no better light to shew it than the practice of the Antient Church I argue thus They that have commended to us the very Books of Scripture are fittest to give us the sense of them especially in point of Government But the Antient Church hath commended to us the very books of Scripture Therefore the Antient Church is fittest to give us the sense c. And I pray Mr. W. how will you prove that the Scripture is the Word of God W. I know it by the Testimony of the Holy Spirit in me B. But how will you convince another that will not believe your Spirit that the Scripture is divine Here you may make very good use of the Testimony of the next Ages that received it from the Apostles and gave it down to their Followers W. and H. Popery to depend upon the Testimony of the Church To. Since you are many at once upon one which is not fair give me leave to put in sometimes in behalf and for the case of the Respondent We say we depend upon the testimony of the Antient Church not of the now Roman Church The Roman Church is a very corrupt Church the Primitive times were far more pure W. What do you talk of Purity after the Apostles times Did not many Heresies creep in To. By this Argument you will condemn the Apostles times also for even then were not wanting Schismes and Heresies B. Will you leave this as it is and proceed to some farther Argument and come close to the business of the Sacrament I say it is lawfull for me to Minister the Sacrament in the Congregation at Sudeley H. Thus I proceed to shew that your calling is null therefore you cannot Minister Ministers that Prophane the holy things of the Lord their calling is null But many Parish Ministers prophane the holy things of the Lord Therefore their Calling is null B. You should say All Parish Ministers for you hold it is not lawful to Minister in any mixt Congregation and such you say are all Parish Churches But say neither All nor Many but apply the minor to me whom you have publikely in your Sermons condemned before you used the Christian wayes of more private Admonition and then I deny both your premises both Major and Minor both are false and Scandalous Neither doth the prophaning of Holy things null the Ministers calling nor have I prophaned the Holy things in the said Ministery H. First then I prove the major fully you that have Bibles Brethren pray turn to the places Ezek. 22. 26. 44. 13. B. What prove you thence H. That prophaning the Holy things nulls the Priesthood for they shall be no Priests unto me saith the Lord. B. I answer to the Text by distinguishing between the Order of a Priest and the Office of a Priest They shall be no Priests unto me here is a suspension from the Office and work of the Priests no nulling of the Priesthood it self W. Then it seems by you They were Priests and no Priests God saith They shall not you say they shall remain Priests To. He hath shewed you how They were Priests and no Priests in divers respects They were still of the Order and race of Priests they were not to officiate any more in the Priestly office God would not accept them he saith They shall be no Priests unto me Yet who knoweth but upon their repentance God might readmit them not by a new Consecration but by Absolution And so Ministers when they are restored after suspension are not new Ordained but only the Censures taken off Tr. Well you grant at last a removall and suspension from the office though the calling be not nulled And so you will confess you deserve to be removed from Officiating if you prophane the Holy Things of the Lord. B. I will grant that a Minister if he be so prophane ought not to officiate but I think the proceedings against a Minister must be tender and wary Receive not an accusation against an Elder without two or three witnesses Conviction must go before Censure and upon Repentance restauration followes And I refuse not to be so dealt with Tr. Proceed therefore and prove your minor that he doth prophane the holy things of the Lord. H. They that administer the Sacrament promiscuously to All do prophane But you so administer Therefore c. B. Your minor's false and Scandalous The Congregation of my hearers I will confess is mixt not so the Company of my Communicants Understand what my practice is After divers preparations when the Sacrament is to be administred I proclame All that are not prepared Depart You that are prepared Stay These after the departure of the rest I look upon as prepared in some measure and so I go on H. If you do administer the Sacrament to the unregenerate Tr. No no say thus to the ignorant and Prophane H. You Minister the Holy Sacrament to the ignorant and prophane B. You do well to prompt one another Prove it Or if you please I answer persons may be ignorant and prophane either in the eye of God that searcheth the secrets of the heart or in the eye of the Church that looks upon the outward appearance In the former sense some of us may be such we are not so in the latter Tr. Pray Mr. B. let me ask you Do you know every one that you Minister the Sacrament to B. I will give you
Mr. Owen's duty of Pastors and people distinguished p. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religionis nisi cert is finibus acriter coerceatur Casaub epist 320. The same Collector pag. 683 684. WE are commanded not to eat with Obj. a Brother if he be so and so Ans It signifieth to have familiar civill society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much less may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves Mr. Downame on 1 Cor. 11. 28. saith None ought to refrain coming to the Lords Table because they see scandalous sinners unworthy guests admitted For 1. The Apostle here doth not enjoyn us to examin others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrin and manners viz. This Church of Corinth it self 3. Because one mans sin cannot defile another nor make the seals of the Covenant uneffectuall to him who cometh in faith and repentance and even hateth that sin which he seeth committed especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy Receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company Zanchy saith Non aut ob talem abusum Ecolesia de sinit esse Ecclesia Christi aut pii impiorum in sacris Communione possunt contaminari Beza de Presbyt p. 28. Etiamsi suis oculis Minister quenpiam viderit aliquid agentem quod coenae exclusionem mereatur jure tamen nec debeat nec possit nisi vocatum convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere Object We are commanded to separate our selves from the wicked and to come out from amongst thom 2 Cor. 6. 17. Ans We must indeed come out from amongst those that do serve false Gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediatly there it follows Touch not the-unclean thing that is Do not joyn with others in their pollutions Ephes 5. 6 7 11. p. 682. This Sacrament saith Mr. Burroughs on Hos 5. 3. is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence whence they discover themselves Particular persons and Communicants come to be defiled in this if they neglect the duty that belongs to them as Christians Matth. 18. 15 16. If thou hast done thy duty to all scandalous persons in the Congregation then the sin be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there p. 481. Dr. Ames saith Falsum est iniernas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm enerv Tom. 2. l. 2. c. 1. s 5. The Apostles at the first gathering of the Church of the new Testament never required any more than the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospell rules John Baptist received Publicans and sinners Soldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom John preached See Act. 2. 41 47. Vide Calvin ad Matt. 3. Many a one that may have real grace yet out of bashfulness and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church-Communion which profess the faith of Christ and subject to the rules of the Gospell if they be free from damnable errors and scandalous conversation Mr. Martial on Rom. 12. 4 5. I am verily perswaded that were the union and Communion of the people of God rightly known there is no Saint in any part of the world but where ever he comes might demand upon the profession of his faith and his voluntary subjection to the Gospell his right in the Ordinances hear the Word with them pray with them receive the Sacraments with them Mr. Baxter in the Dedicatory of his Rest YOu know I never conformed to the use of mystical Symbolical Rites my self but only to the determination of Circumstantials necessary in genere and yet I ever loved a godly peaceable Conformist better than a turbulent Non-conformist I yet differ from many in severall Doctrins of greater moment than Baptism c. And yet if I should zealously press my judgment on others and seek to make a party for it and disturb the peace of the Church and separate from my Brethren I should fear lest I should prove a firebrand in hell for being a firebrand in the Church Paulo post Make conscience of the great duty of reproving and exhorting those about you Make not your souls guilty of the oaths ignorance and unworthiness of others by your silence Admonish them lovingly and modestly but be sure you do it and that seriously This is the first step in Discipline Expect not that your Minister should put any from the Sacrament whom you have not thus admonished once and again Punish not before due process Dr. Ham. Pract. Catech. l. 6. s 3. Of preparation for the Sacrament THat every man is infinitely concernd to have his soul always possest with every part of that preparation That he careless oscitancy fatal stupidity of the world in never so much as considering whether they have any of them or no is a most prodigious thing That the time of preparing our selves for the Sacrament which ought to be frequent but how frequent is not defined in Scripture but left to the judgment of the Church is a very fit time for that self examination That till that be done and all and each of those graces Repentance faith c. found sincere in our hearts we ought not to come to that holy Sacrament which yet will not excuse any for not coming because he is not prepar'd but rather aggravate the sin upon him that rather than thus fit himself he will part with so great a treasure The same Authour Of Idolatry s 70. FOr the sign of the Cross used by our Church in Baptism which hath been by some cryed down under the title of Idolatry two things it will not be amiss