and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
who commanded them to preach no more in the Name of Jesus must be ours That God hath imposed this calling upon us and therefore unless we would rather obey Man than God we may not forbear the exercise of that office which God hath laid upon us with a (t) 1 Cor. 9.16 woe if we preach not Answ 1 Sect. 21 To all this I answer 1. To be silenced or suspended or deposed is but to be denied the liberty of and so consequently to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure and to be deprived of that maintenance which we had while we were allowed to exercise our Ministery in such a place And in this the Bishops pleasure is the Magistrates pleasure The Bishop proceeding according to the Laws And that the Magistrate hath power and under him consequently the Bishop to deny any particular man this liberty within his Dominions I know none that doubteth if he shall do this caussesly the sin is his but submission and obedience is our duty Sect. 22 Answ 2 2. But more The Bishops as such if they have any place in the Church Are Ecclesiastical Governours and their work is to Over-see to watch over and for the flock (v) To take care of the Church of God 1 Tim. 3.5 ne quid ecclesia detrimenti capiat Their care it must be that Tares be not sowen among the Wheat nor corrupt and heretical doctrine preached for the pure Word of God that the souls of men be not poysoned with rotten principles or leavened with Heresie or stirred up to Schisme or Sedition but that they be built up in the most holy faith instructed in sound doctrine encouraged to Piety and lead in the wayes of Purity and Peace And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry and to watch how they continue in it And their power equally extendeth to the silencing suspending or ejecting those who are Seditious or Scandalous as to the denial of their admission or to the admitting of such as are able and faithful It is no more then what the Apostle (x) Act. 20.28 32. gave in charge to those Elders or Bishops for so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Miletum to watch because of the Wolves that would enter And for which the Lord reproves (y) Rev. 2.14 15 20. those Asian Angels that they permitted the doctrines of Balaam and the Nicolaitans to be taught and Jezebel to prophesie And this power is clearly manifest in those Apostolical charges to (z) 1 Tim 1.3 4 6 7. 5.19 20 21 22. 2 Tim 2.14 4 2 3. Tit. 1 5 10 11. 3.10 11. Timothy and Titus which are frequent in those Epistles For the truth is if the Bishops have not this power it is not possible they should perform their duty or discharge their trust to God or his Church If any of them abuse this power it is only their personal sin and they abuse but their own power for such an authority they cannot be denied to have if they have any power or authority in the Church at all Sect. 23 Answ 3 3. And how unjust soever the censure may be in him that gives it yet that we may lawfully sit down in silence I think is beyond dispute for though our Ministery be from God and the Calling of Divine Institution yet it is conferred on particulars this or that person by men and they exercise this ministery by vertue of that Calling which they had from men Now common sense and reason telleth us that we may lawfully obey men forbidding us the exercise of a Ministery which though the ministery be from God yet we have power to exercise in such a place by vertue of that Calling only which we had from men Sect. 24 Answ 4 4. Neither doth that answer of the Apostles to the High-Priest and Council and their resolution and practice to preach the same Christ still notwithstanding that Prohibition any way lay such a necessity upon any in our case to disobey and to refuse to lay down the exercise of our ministery when we are required And as to this let me crave leave here to mind the Reader 1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies Sect. 25. The Separatists objection that it was not lawful to communicate with them because our ministery was the ministery of Antichrists Apostacy this he would prove because none could stand publick Ministers except they receive of the Prelates Priesthood and Deaconry and without and against the peoples consent they are by the Prelates alone silenced deprived and degraded from exercising any ministery in those assemblies who yet ought not to suffer themselves to be silenced and deposed from their publick ministery no not by the lawful Magistrate Here we see in this mans mouth impudence and Sedition more than enough yet this bold assertion he labours to prove by this very Reply of the Apostles who would not at the command even of the lawful Magistrate cease to preach But 2. Sect 26. Answered by a Non-conformist What answer was given to him will exactly fit our case also I shall give it in the words of Master William Bradshaw Both because they speak fully to the Objection and in this so far justifie the Bishops power as to lay a necessity both upon the Minister and people to submit with peace and also to shew how even then when they say the Church groaned under the highest exorbitancy of Episcopacy The soberer non-conformists who did not acknowledge the Prelacy did yet judge it lawfull to submit to their power and to forbear the exercise of their ministery upon their pleasure For one of these was that Master Bradshaw and set aside his dissent from the established Order of the Church I doubt not a pious sober sound Divine and even then when himself was silenced upon the account of Non-conformity writing in the defence of our Church-Assemblies justifying our Communion proving the unreasonableness of separation from them in which Book (a) Unreason of Separat p. 90 Sect. 27. he gives this answer to the Separatist 1. When he i. e. Johnson the Separatist distinguisheth between silencing and deposing by lawful Magistrates and by Prelates as indeed he seemed to do when he said We are silenced by Prelates when the Apostles would not no not by the lawful Magistrates is in our case where the Prelates do it by Authority and Commission from the lawful Magistrate a distinction without a difference Sect. 22 2. Whereas the Separatist had said The Apostles did not make their immediate calling from God the ground of their refusal but this That they ought to obey God rather than men which is a Duty required of all Ministers and Christians He answereth That Though the Apostles did not assign their immediate calling from God as the ground
of this refusal in so many letters and syllables yet that which they do assign is by implication and in effect the same for it is as much as if they had said God himself hath imposed this calling upon us and not man and therefore except we should rather obey man than God we may not forbear for opposing the obedience of God to the obedience of man they therein plead a calling from God and not from man otherwise if they had received a calling from men there had been incongruity in the answer Considering that in common sense they ought so far to obey man forbidding them to exercise a calling which they do exercise only by vertue of that calling from men else by this reason there should be no power so to depose a man from his Ministry but that notwithstanding any Commandment of the Church or State he is still to continue in the exercise of his Ministry and should be bound to give that example which the Apostles did which is not only absurd but a conceit plainly tending to manifest Sedition Sect. 29 3. We are to know That though the Apostles Prophets and Evangelists preached publickly when they were not hindred by open violence and did not nor might they leave their Ministry upon any humane authority and commandment whatsoever because they did not enter into or exercise the same upon the will and pleasure of any man whatsoever yet they never erected and planted publick Churches and Ministry in the face of the Magistrate whether he would or no or in despite of him but such in respect of the Magistrate were as private and invisible as might be 4. Sect. 30 Neither were some of the Apostles only forbidden so as others should be suffered to preach the same Gospel in their places but the utter abolishing of Christian Religion was manifestly intended in silencing them But out Churches whereof we are Ministers are no private and secret Assemblies such as hide themselves from the face of a persecuting Magistrate but are publick professing their Worship doing their Religion in the face of the Magistrate and State yea and by his countenance authority and protection And we are set over these Churches not only by a calling of our people but also by the Authority of the Magistrate who hath an armed power to hinder such publick Actions and who is also willing to permit and maintain other true Ministers of the Gospel in those places where he forbiddeth some Sect. 31 By these it appears That the case of the Apostles and Ours is not the same nor can their answer to the High Priest and Elders from whom they received no call to preach and by whom they were forbidden to preach Jesus the design of that Council being not to forbid them alone and permit others to do it but utterly to abolish Christianity with any pretence fit us that we therefore should not lawfully obey and sit down in silence and recede from the exercise of our Ministery in a particular place upon the command of those from whom we received Authority there to minister and who though they silence and exclude us yet send others to minister to the needs of the Church in the same Gospel and therefore as the said Mr. Bradshaw so we conclude 1. If after our publick calling to minister in such a known and publick Church nor by the Church only but by the Magistrate also The Magistrate shall have matter against us just or unjust as to our obedience it matters not and shall in that regard forbid us to minister to our Church and the Bishop in these censures acting according to the Laws under which he and we are it bears the same reason I see not by what warrant in Gods Word we should think our selves bound notwithstanding to exercise our Ministery still except we should think such a Law of Ministery to lie upon us that we should be bound to run upon the Swords point of the Magistrate or oppose Sword to Sword which I am sure Christianity abominates Sect. 33 2. Yea and suppose the Magistrate should do it unjustly and against the will of the Church and should therein sin yet doth not the Church in that regard cease to be a Church nor ought she therein to resist the will of the Magistrate neither doth she stand bound in regard of her affection to her Minister how great and deserved soever to deprive herself of the protection of the Magistrate by leaving her publick standing to follow her Minister in private and in the dark refusing the benefit of other publick Ministers which with the good leave and liking of the Magistrate she may enjoy Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word in such a case so to draw any such Church or people to his private Ministery that thereby they should hazard their outward state and quiet in the Commonwealth where they live when in some competent measure they may publickly with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another And except he have a calling to minister in some other Church he is to be content to live as a private member until it shall please God to reconcile the Magistrate unto him and to call him again to his own Church So far this learned man though a Non-conformist Sect. 35 Now I appeal to any that dissent most if it be not all truth for the main And change but the name of Magistrate into Bishop the reason is all one we may submit to one as well as to the other Though we should deny any such Authority to the Bishop as such yet because he in this acteth under the Laws and whatsoever Autho ity he hath by vertue of his Function in the Church yet it is certain that the exercise of this Authority here is by the leave and authority of the Magistrate So that here is nothing material in this exception but it still remains out of dispute that though it should be granted that the Bishops have no such power by any authority derived from Christ which yet we say they have yet we may lawfully submit to them in the exercise of it And let us do this we do our part and we shall live in peace Sect. 36.4 Partic. Ex ∣ cept 4. Another exception laid against the Bishops is this That though it be granted that they have some authority or if they have not that yet we may lawfully obey yet They exercise an Arbitrary power and this is not to be submitted to And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty Viz. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and swearing the Church-Wardens to present accordingly so by many innovations and ceremonies imposed upon Ministers and People not required by Law Sect. 37
granted to them by the Civil Magistrate and held in tenure from him and not claimed as pertaining to the Episcopal function by Divine right 4. Their Courts determine no other civil causes than the Civil Magistrate and his Laws do permit or if any do the fault is not in the Prelateship but in the persons Further they inflict civil punishments give licences exact oaths c. by authority from the Magistrate whose substitutes therein they are And therefore the Prelates neither in this nor in any of the former instances can be said to impair the dignity authority or supremacy of the Civil Magistrate but herein do all things in and by the protection of his authority 5. If all our Ministers be exempt from the Magistrates Jurisdiction in some things appertaining to them but in what things I know not this very exemption it self is an act of the Magistrates Jurisdiction and depends upon his pleasure and how can it then any wayes impair the same Sect. 45 These things may satisfie in answer to this exception The Honours and Lordships given to the Bishops is a civil additament which we have no reason to envy them neither doth that Title or their rule and dominion infringe the Prerogative of Christ or the Power and Authority of the King And how their Honours and power in the Church should discharge us of our obedience or be a ground of our contentions I must profess I see not how any rational account can be given to any considering man Sect. 46 Except partic 6 6. But if they have a power themselves yet how can they set up and substitute and require our obedience to other officers which in the Church are confessedly not of divine institution for this also is an exception against our Episcopacy and thus did the Presbyterian Divines give it in in their (e) 1. Pap. of Propos except 2. against Bishops Proposals to His Majesty That by reason of the disability to discharge their duties and trusts personally The Bishops did depute the Administration of much of their trust even in matters of Spiritual Cognizance to Commissaries Chancellors and Officials whereof some are meer secular persons and could not administer that power which originally pertaineth to the Officers of the Church And again in their Second paper to His Majesty presented in reference to His Majesties Declaration communicated to them before its publication they say The Prelacy which we disclaim is That of Diocesans upon the claim of a superior order to a Presbyter assuming the sole power of Ordination and of Publick admonition of particular offendors enjoyning Penitence excommunicating and absolving besides Confirmation over so many Churches as necessitated the corruption of Discipline and using of Humane officers as Chancellors Surrogates Officials Commissaries Arch-deacons while the undoubted officers of Christ the Pastors of particular Churches were hindred from the exercise of their office Sect. 47 Answ 1 Answ 1. How much these things may signifie towards the design for which they were urged by these Brethren petitioning for an alteration of the establishment which here I meddle not with sure I am should all these things be granted they signifie nothing as to the exemption of us from a peaceable submission to these officers being established And this is all that I here aim at As to the Diocesses and Superior Order I have already spoken to them the matter of Ordination I shall examine under the next exception Sect. 48 Answ 2 2. As to Publick admonition Penances Excommunication and Absolving c. I say that such censures as these are to be executed in the Church none that knows the nature of a Church and is acquainted with the Scriptures did ever or do now question The censures are necessary the ends great To preserve the Church in Purity and Peace To keep men from Scandal and Schism To recover the lapsed sinner To restore the Penitent To strengthen the weak To confirm and establish the doubtful to make the Church (f) Cant. 6.4 10 comely and beautiful in her self and terrible to her enemies as a well marshalled Army Now when we acknowledge the Censures of Divine institution and of so great necessity why should we quarrel at the Administrators which yet are not so uncapable of this trust as some may conceive The Bishops on all hands are granted an interest in the power of the Keyes even by those who will not acknowledge them above the Presbyters Now if they exercise this power alone or with others yet excluding some whom we judge to have an interest with them yet what they do they do by vertue of that authority which they have The taking too much upon them or any male-administration may be personal faults but no ground for us to refuse obedience Sect. 49 Answ 3 3. Neither do these inferior officers pass these Censures alone but with others nor do any according to our constitutions keep Courts in affairs of this nature but with someone or more Presbyters there with them Sect. 50 Answ 4 4. But grant that these Officers have not a Divine institution but substitute under the Bishop by an authority meerly humane though some conceive some footsteps of an Archdeacon in Scripture in Silas and Mark to Paul and Barnabas although not under the same name Yet 1. The Lay-Elders beyond all doubt are as much secular persons as any of these and have as little a foundation in Scripture as these as to the being Ecclesiastical officers and the passing of Church-censures and then methinks these men that could admit them may admit these If their being secular persons be an argument against these sure I am it is as strong against them and with us more for they never had any legal establishment in this Church as these have But 2. The legal establishment of these Officers by the Laws of the Kingdom is enough to engage our submission to those Laws and upon this account may even those men with a good conscience obey them who yet acknowledge not a Divine institution of them nor a Divine right in Episcopacy it self For 1. Sect. 51 I think there is very much truth in those words of Archbishop Whitgift which I find cited but miserably misapplied by Johnson the Separatist viz. The substance and nature of Government must be taken out of the Word of God and consisteth in these parts That the Word be truly taught the Sacraments rightly administred Vertue furthered Vice repressed and the Church kept in quietness and order All this is certainly of Divine institution and this we may and must submit to And this is all which the Bishops and Officers under them are impowered to do But saith he the Officers of the Church whereby this Government is wrought be not namely and particularly expressed in Scripture but in some points left to the discretion and liberty of the Church to be disposed according to the state of times persons and places Now if there be a truth in this which
I think few will deny if the Church have such a liberty And she hath made use of this liberty to appoint such persons for such ministrations agreeable to the general rules of the Word and answering the general end of Discipline and Government We may then submit to that Discipline and Government notwithstanding the supposed or real personal faults of the Administrators yea though we judge no Divine institution of the particular Officers But 2. Sect. 52 It is needless as to the main designe of these papers which is onely to perswade to unity and a peaceable obedience to spend time and words in the full defence of the Calling of Bishops farther than the necessity of this argument requires Many whom it would be highly uncharitable and unchristian to deny to be holy and faithful men do cordially believe the Calling of Bishops to be Apostolical and by Divine appointment And there needs no argument to perswade such to obedience And for those whether Ministers or others who approve not of nor are satisfied in the Calling of the Bishops and their subordinate Officers as such yet that they not only may but considering the establishment ought in conscience to submit in peace and with cheerfulness too may be fully cleared by these following Considerations 1. Sect. 53 If they will not own a National or Provincial Church or any Church larger than the limits of one Congregation which yet the (g) Jus Divin Minister Evang part 2. cap. 1. p. 12 13 14. London Divines of the Presbyterian perswasion have owned and proved and therefore I judge they do so still yet they must acknowledge that This Kingdom is a Kingdom of Christians or a Christian Nation and this is indeed tantamount to a National Church then consider 2. That the state of a Christian Common-wealth cannot be perfect without some general Visitors and Overseers of the several particular Churches 3. That though a particular Church or Congregation may be compleat without them yet for the necessary union and agreement of the several particular Churches in Christian Provinces and Kingdoms it is fit and agreeable to reason and no wayes repugnant to the Word of God that under the Supreme Magistrate there should be other Governours to protect and encourage those Ministers and Churches which do their duty and to punish those which shall offend Wherein if either through want of humane Laws or some personal corruption they shall in some things pass their bounds they do no more than any other officers either Civil or Ecclesiastical through frailty and infirmity may do 4. Sect. 54 Therefore I offer these few particulars unto all serious sober considering Christians to be advisedly weighed some whereof the forecited Mr. Bradshaw (h) Unreas of Separ p. 65. used against the Separatists and may upon those grounds if they will admit no more with equal force of reason engage all peaceably to submit to and live contentedly under the Government and Discipline established by Law 1. Whether the Supreme Magistrate have not power to oversee and govern all the several Churches within his Dominions yea whether he be not bound so to do Without doubt he is 2. Whether for his further help and assistance herein he may not make choice of some grave learned and Reverend man to assist him in the same Government This I think is so rational that no considering man will deny it 3. Whether by vertue of this power these persons thus called may not lawfully try the abilities of all the several Ministers within that Dominion and give publick approbation of the worthy and inhibit those who are unworthy from the execution of their Ministery and whether may they not visit these several Ministers and Churches convent them before them and examine how they have behaved themselves in their places and punish the blameworthy 4. Whether for the more easie and orderly government of the said Churches so far forth as it appeartains to him he may not divide his Kingdom as ours is into Provinces assigning over each of them under himself some special Magistrate though we call not the Arch-Bishop or Bishop by that title but in a large sense it may pass and I know no Solaecism in an Ecclesiastical Magistrate And if we own him but so far this is enough to engage a peaceable obedience fit for learning and experience to oversee and govern all the general and particular Churches there and whether may he not also subdivide those Provinces into Diocesses assigning also unto them other more inferior officers under him and his Provincial officers to oversee the several Churches within such and such a precinct none doubts but he may 5. Whether it destroy the nature of a Ministerial or true particular visible Church that many of them should appertain to one Provincial or Diocesan government though in that respect they should be held or reputed for one Provincial or Diocesan Church That it doth hath been said by those of the separation but never proved but I am sure according to the Presbyterian principles it doth not whose Classical Provincial and National Church must be built upon the same foundation with the Diocesan Sect. 55 These things were proposed by that learned Non-conformist and thought sufficient even according to the principles of those Ministers who were not satisfied with the Bishops power without farther proaese as being clear by their own light to stop the mouth of that bold Separatist And those very things which were then accounted Arguments of force enough to prove a lawfulness of Communion in those Churches which are under this government have the same force to prove the lawfulness of the peaceable exercise of our Ministery under the same For whether we grant their Jurisdiction in the Church to have been ab initio and an Apostolical constitution or no as indeed now that I know plead it is as exercised in all the subordinate officers hands nor is it needful we should yet this we must grant that they are Commissionated under His Majesty for the exercise of this power whom we acknowledge over all persons and in all causes even Ecclesiastical Supreme Governour And upon this ground are we bound to obey them in all lawful things though we should deny their Apostolical standing And this is enough to preserve our peace for it is not essential to Peace that we are in all circumstances of the same judgement but it is essential that we for the main walk in the same way practice the same things and perform the same duties And it is not strange that divers men should agree in one necessary practice though they agree not in the reason of that necessity Neither do the established Laws require us nor were ever the Bishops so rigorous as to require that we should profess the Divine right of that constitution in manner and form as it is established but that we obey in our places in all things not contrary to the Word of God And whether we judge
the Government Apostolical and necessary or only Prudential brought in by the Church and not repugnant to the Holy rule or only as the Bishops are impowered and Commissioned under the King being here established I see not how we can without sin refuse a peaceable compliance with it Sect. 56 And I have reason to hope such a compliance in a good measure because those learned Brethren who though in their Proposals to His Majesty they desire that Chancellors Arch-deacons Commissaries c. as such may not pass any censures purely Spiritual yet when they say only as such it may intimate they would not deny them under another notion as Commissioned under His Majesty to do so These Brethren I say add this But for the exercise of Civil Government and this by their words there may seem to include the acts of Government in the Church and ecclesiastical Causes so far as the Censures are not purely Spiritual coercively by Mulcts or corporal penalties by power derived from Your Majesty as Supreme over persons and things ecclesiastical we presume not at all to interpose but shall submit to any that act by Your Majesties Commission Were indeed these Considerations well weighed they would do much to a peaceable obedience Sect. 57 Except Partic. 7 7. I know but one material exception more referring to this charge that The Bishops take too much upon them And that is The matter of Ordination and now the Re-ordination for thus it is excepted The Bishops some of them do assume sole power of Ordination and Jurisdiction to themselves And now it is farther urged as unsufferable that upon their re-establishment they require a Re-ordination of all those who during the late Confusions were ordained only by a Presbytery Sect. 58 In answer to the business of a Superior ordo c. enough is already said But to the matter of Ordination and Re-ordination I say Answ 1 1. The Question is not what some challenge to themselves but how far we may yield in the thing that is challenged without sin If some challenge too much let them answer that but if we may without sin take from their hands that which we can legally have from no others I see not why we should in the least scruple to take it That Their hands are Necessary and that none can be regularly ordained without them is the Judgement of none of the least or lowest in the Church who think the Scripture speaks clearest on their side also For Though Timothy had the (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery yet it is expressly said that he had (i) 2 Tim. 1.6 Pauls too and he not acting as one of them but under a distinct notion as the words if well weighed do more than intimate for whatsoever that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which was given by that Laying on of Hands whether the extraordinary gifts of the Spirit usually in those dayes by the (k) Act. 8.17 18. Apostles hands or the Gift i. e. Authority of Ministery whether of a Bishop or Evangelist it matters not whatsoever I say the gift was it seems to be conferred (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly by the hands of Paul and referred to the hands of the Presbytery (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as assistants or associates with him But those texts seem to be more express where not only the Deacons were made by (n) Act 6.6 the sole hands of the Apostles but also in the ordaining of Presbyters we read that Barnabas and Paul those Apostles (o) Act. 14.23 did ordain Elders in every Church as they went we read not of any other hands with them St. Paul also layes this charge on Timothy (p) 1 Tim. 5.22 Lay thou hands suddenly on none intimating an act wherein he only was concerned for if there were other Presbyters or a Presbytery at Ephesus and they necessarily to joyn with him in every Ordination why is the charge only given to him why not the same caution urged on them And in that clause (q) T it 1. ◠For this cause left I thee in Creet that Thou shouldest ordain Elders in every City we see Titus infallibly left with authority to do this but we read not of any others appointed with him If any object He was an extraordinary Officer and Evangelist This signifies little for whatever he was he was an Apostolical person and for that time at least seated at that place for the particular Government of that church to perform not an extraordinary but a work of standing use in the Church the administration of an ordinary and perpetual Ordinance And why then in such a work he may not be conceived to act as a settled ordinary Officer I see not This we are sure of That Ordination was not given in those dayes without the hands of an Apostle or an Apostolical person We are not sure that it was not sometimes without the hands of the Presbytery Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal or Apostolical hands though not excluding yet withal not necessarily requiring the hands of other Presbyters Sect. 59 On the other side that The Hands of Bishops are lawful in this work is granted so far by those who urge the greatest necessity of the Presbyterial Ordination yet excude not the Bishop See Jus Divin Minist Evang. 2. part who on their judgements ceaseth not to be at least a Presbyter and the Name of a Bishop doth not with them take away his interest of a Presbyter in Ordination nor nullifie the Orders because his Hands were in them Now then if we may but lawfully take it at the Bishops hands if it be required to be had from them alone though it should be supposed somewhat irregular and we can have it no other way without the violation of the Laws in being suppose they should sin in assuming that only to themselves which should be done joyntly with others yet we should not sin in taking it of them because they unquestionably have a power though possibly not the sole power Sect. 60 2. It is objected only Some Bishops challenge to themselves c. Now the matter is not what some particular men challenge but what the established constitution is It concerns not us to be of the same judgement with every particular Bishop but to obey them in that place where the Laws have set them and in that authority wherein the Constitutions of this Church have invested them Now the Laws of our Church give no such power of sole ordination nor doth any Bishop that I know or have heard practice it The Dean and Prebends were of old I doubt not accounted a standing Presbytery to the Bishop and the (r) Can. 31. Presence of four of these are expressly required to every Ordination viz. The Dean Arch-Deacon and two Prebendaries at least or in the necessary absence of them four other
parts we see the contrary Sect. 14 4. Excommunication in whose hands For the power of Excommunication this is indeed denied them nor can I find that in any Age either in the Jewish or Christian Church any single Minister of a particular Congregation challenged it or that ever any Church allowed it To omit the practice of the Jewish Church where the learned know that a particular Priest or Levite never had that power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even their Niddui the least and lowest of their Excommunications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was passed in a Court though a lower and more private one but their greater Excommunications both their Cherem or Anathema and especially their Shammatha which was called Excommunicatio in secreto nominis Tetragrammati the Form whereof we find recorded by (r) Drus de Trib â—ect lib. 3. cap. 11 Drusius were passed no where but in the publick Courts and Ecclesiastical Consistories in the face of the whole Church The first that we read of in practice in the Christian Church is this Excommunication of the (s) 1 Cor 53 4.5 incestuous Corinthian This now was not the Act of one single Minister in Corinth but of the Apostle himself first (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging and sentencing though absent and then charging the Church when (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together too to see it executed Another we read of is that of (x) 1 Tim. 1.20 Hymeneus and Alexander this an Apostolical Act also Whom I St. Paul himself have delivered unto Satan And I dare challenge all the contrary minded to shew me any Church well regulated and constituted where ever this was intrusted in the hands only of the Minister of a particular Congregation Sure I am had there been any such we should have heard something of it in these dayes of Contention But in all those varieties of Forms and wayes of Government pleaded for none yet pleaded for this but would have it in other hands The Separatists and with them those of the Independent and Congregational way who are for a Democratical Government in the Church place the Power of the Keyes and this in particular in the Collective Body of the Congregation together the Pastor having but his single Vote and perhaps pronouncing the sentence as they decree And in the Presbyterial way it is as little allowed to the Parochial Pastor for though he with his particular Eldership be allowed the exercise of some lower censures yet this of Excommunication is solely referred to the Classical Assembly And if our Brethren account it there fit to deny this power to the particular Pastor and fix it in the Classis Why it may not now under Episcopacy be also denied to the Paroshial Pastor and reserved to the Bishops Consistory I see not That the same thing should be no fault in the Presbyterian way and a great fault in the Episcopal seems somewhat strange we have therefore reason to judge that this particular is no part of that undoubted Office which our Brethren say The particular Pastors are denied the exercise of when in their own way they do not allow it him 4. Sect. â—â— But suppose there were many parts of the particular Pastors Office which we were hindered to exercise what must we conclude Is it therefore not lawful for us to submit Or are we bound to exercise all that we judge to belong to our Office whether we may be suffered or no The truth is where we have liberty we are obliged but where we are powerfully restrained we are not Our Ministry it self we cannot publickly exercise without leave and license from the Magistrate in his own Dominions and from those Governours who are set over us in his Church And that we may sit down in peace when hindred from the whole We may also when hindred but in part and may yet have liberty to perform the principal parts of our work To preach the Word and Administer the Holy Sacraments If the Laws and Powers under which we live deny us liberty to exercise what we are called to if causlesly it is their sin and they alone must answer it but there can be no sin in our submission and forbearance when we cannot help it Infallibly if we are diligent sedulous and faithful in doing all that we can and that we have liberty to do that we do no more will not be imputed as a fault to us by any rational man nor will it be by the Righteous God Yea we shall be very much eased of a very Great Charge and much of that account will be taken off from us which would and must have been required of us if all these things also should be laid upon our shoulders But certainly the most gracious God will never make us accountable for that which we had not in charge And seriously I know not any Minister who faithfully desires the discharge of his duty but he would be willing very willing to be confined to his Study and the Pulpit and could find work enough there if he might with safety and a good conscience be excused from the performance of all other charges and duties CHAP. VII The Conclusion of this Part. From the foregoing Considerations inferring the lawfulness yea and duty of an humble obedience to the established episcopacy and pleading for it both for Peace and Conscience sake Sect. 2 WE are now also come to the close of this Argument I have given some account of all the most material Exceptions taken to the Ecclesiastical Government established in this Church and I think plainly I hope to the satisfaction of all sober minded have solved all those difficulties and doubts that might seem to lie in the way to hinder a Conscientious Obedience to that Church-Politie which by the express Laws of the Land we are obliged to conform unto The exceptions I confess are many of them cited in the words of those Reverend Brethren of the Presbyterian perswasion yet give me leave here solemnly and seriously to profess that in so doing I had no design in the least to enter a quarrel with them nor to mis-represent their ends nor do I here examine how far they may be a Motive to Petition for an alteration or Regulation of the establishment to those in whose hands only such a power lies But the exceptions being the same which were taken of old and all unsatisfied men do make use of these and the others here spoken to and none else that I know as Arguments to keep off themselves and others from obeying and conforming to the Laws in being perswading themselves upon these very grounds they should sin in so doing and while men are setled in those perswasions there can be no hopes of peace but bitter animosities and contendings if not seditions and rebellions while the Laws positively require obedience and punish disobedience and yet men think they should sin if they should obey I could do
Church hath shined most in external Beauty and Splendor and been blessed with the greatest Tranquillity Christians have been apt to give themselves over to the greatest security and in the greatest freedom of the Gospel to abuse their liberty to looseness and licentiousness of life So did Israel so did we as (b) Deut. 32.15 Jesurun Wax fat and kick and forsake God and lightly esteem the Rock of our Salvation Thus the Devil when by open hostility and fury he cannot overthrow the Faith hath wayes in the times of her Peace to destroy the Purity and undermine the Piety of the Church and by this means again make way for her enemies to assault and oppress her For sad indeed were the sufferings of this poor Church and we lay the blame on such and such when the ground of all was indeed in our own selves our licentious lives That Israel was sold into the hands of Syria Moab Canaan Midian and the Philistines successively it was only because (c) Judg. 3.7 8 12. 4.1 2. 6.1 2. 13.1 they did evil in the sight of the Lord. That God delivered us into the hands of those Prodigious Usurpers that threw out in their fury (d) Lam. 2.6 the King and the Priest and into the (e) Judg. 2.14 hands of the Spoylers that enriched themselves with the spoyles of the Church was it not because we provoked the Lord to anger by our iniquities and were not careful to walk worthy of that Gospel which we professed and those abundant mercies that we enjoyed It may be hoped that God hath ere this taught us Obedience by the things which we have suffered We are once more through the unfathomable Providences of God brought into the harbour Methinks we should now be so wise as never more to come near to those Rocks at which we had so late and fatal a wrack Methinks we should now be affraid of sin and impiety lest God again plunge us into the Deep and overwhelm us with the billows of his indignation and tremble at the thoughts of Contending and Dividing lest we again be broken and become a prey not only as of late to a bold intruder who chastised us with Scorpions but to such an enemy as may destroy us for ever We have once more the Face of a Church the beauty of Order a Righteous Government an holy Liturgy established among us The Freedom of the Gospel restored in Peace What remains but that we make it our great design to promote the real interest of this Gospel to preserve the Purity of Faith to advance the Power of Godliness to maintain the Peace of the Church Religion and Piety is the best prop and support of Peace and it is as true that Peace is the best Nurse and Fence of Religion He that hath but half an eye may see it and we can never sufficiently bewail it that when the spirits of men have been hot and eager in contending about shadows and circumstances against external forms and orders there hath been most coldness in the matter of real Devotion in the Vitals and essentials of Religion Piety and Peace Humility and Love Meekness and Obedience The sad reflexions on these things have been my chief motive to this work and to present these papers to the publick view Wherein it is not my design to engage in a quarrelsome Controversie nor to undertake the full defence of the Cause of the Government and Liturgy in every particular not that I think it cannot be maintained for it hath been sufficiently done by other hands but because that doth not answer my main intendment Which is not to dispute what Law is fit to be made or Order to be established but the Law being made and Order established to consider how far we are engaged to Peace and Obedience I cannot but take notice of the great mistake of men in this case in reference to their own practice and peaceable submission We are en oyned Conformity to obey such a Government and Governours to worship God in such a way to use such Rites and Forms Men scruple and oppose and dispute against the Law as not fit to be made Censure the Governours as too corrupt or rigorous and abusing their authority as if this were plea enough for our disobedience When our business is but to examine the matters imposed and the works required of us and whether wâ— may lawfully do them In this case as we have no call to challenge our Superiours as not taking the proper way to Peace and the Advancement of Religion so neither are we obliged to undertake a full Vindication of them in every particular of their practice or justice of their impositions There is a middle between these two We may suppose them to erre some particular persons to have corruptions and in some things to deal irregularly which is but to suppose them Men. The Bâ—st men have their Naevos and imperfections and the most righteous Governours are not infallible yet doth not that excuse us from obeying It is not our duly to believe them the Best they require it not yet it is our duty not to think them evil Charity is a duty and that (f) 1 Cor. 13 5 7. thinketh no evil Obedience and Reverence (g) Rom 13.7 Hebr. 13.17 1 Tim. 5.17 to Governours both in Church and State is a duty and that must think well Possibly what is now enjoyned us is not particularly enjoyned of God nor was a duty before this Law yet Obedience is a duty yea Active obedience in everything where we should not sin in obeying Peace is a duty and that is best preserved by an humble obedience and so what is enjoyned now becomes a duty and we become obliged both for Conscience and Peace sake And this is the main design and subject of these papers Reader expect not here florid elegancies or flowers of Rhethorick for thou wilt be mistaken I have no ambition to please or humour the curious fancy but to serve thy soul and by evidence of truth and plain convictions of Scripture and Reason to satisfie thy doubts and perswad to Obedience and Peace There are these three things that may render the task that I have undertaken difficult to be well performed The things debated mine own weakness and the different tempers of men to be satisfied 1. For the matters before us they are made the subjects of as great debate and managed with as much heat and bitter exasperations as any that I know But let us be intreated impartially to examine our own hearts and consider whether these heats arise not rather from the intemperance of our own spirits than any thing in the nature of the things in dispute For Confident I am that if we will sincerely lay by Passion and Prejudice and consider things as they are we shall find nothing in any of these matters but what an humble pious man may lawfully close with and conform unto and
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
the Age next succeeding the Apostles which may be a very probable Argument at least if not demonstrative of such a thing in the Apostles dayes too unless we find something in their practice and writings which may evidently prove the contrary which yet is not done and withal confessing the wisdom of the Church that brought in Bishops though they judge they were not there before if upon no other account yet for the maintenance of peace and remedy of Schism according to that known testimony of St. Hierom so much stood upon in this controversie Sect. 11 Now when thus much is fairly yielded and so willingly assented to when those who yet think themselves in conscience obliged by that Covenant which they have sworn for the extirpation of that Episcopacy with the appendices established among us yet judge themselves not obliged against Episcopacy nor against their Superiority and Jurisdiction as such but think they have fully satisfied their Obligation in the acceptance of and compliance with Episcopacy as reduced by Bishop Usher where yet that Superiority and Jurisdiction is still retained Methinks here is a fair step towards compliance an happy door of hope opened that we may agree The distance is not so wide as at first it did seem to be here are no terms now of Vsurpation Tyranny and Antichristianism assix't to Episcopal Authority Sect. 12 And what should now hinder a perfect compliance when men are satisfied that they may freely and chearfully go thus far what should hinder them but that they may make some steps farther And we all whether of the one or the other perswasion may account our selves so much concerned to promote the peace of the Church as to submit so far to the established government as the Laws under which we live require that we should 1. Except Is it that the Bishops are conceived to take too much upon them and do more than they should or are called to do Or 2. Is it that they will not suffer us to take our due and to do that which we should or that we are called and have authority to do for under these two heads must be comprised all that can with any shadow be pretended why we should not comply and submit so far as the Laws require Sect. 13 Now to give a full answer to both these I shall first premise these two things 1. That it is not the design of these papers and therefore none are here to expect it to enter upon the whole controversie of government or the jus divinum of this in particular nor here to undertake a full justification of all the particulars in the constitution or exercise of it for enough hath been already written pro and con on that subject My whole design here is not to revive but to do my part if God see us yet fit for such a blessing to put an end to disputes of this nature 2. Sect. 14 But all that I have here to do is howsoever the case stand whether there be truth or no in the charge against Bishops or Episcopacy which here I meddle not with and in the following sheets may possibly in a great measure take off to consider How far we of the inferior Orb who if we exercise our ministery in England are bound by the standing Laws of England to be under them may submit to their power obey and conform to these established Laws Now that I may give full satisfaction in this case I shall first lay down these two general conclusions which I must take as granted 1. Sect. 15 This I make one Postulatum and require it to be granted me which I think no intelligent considering man will deny Viz. That in order to the conduct of our consciences and the regulating of our actions we are not to enquire what is the calling office charge or duty of another but what is the charge office and duty incumbent upon our selves Particularly it concerns not us who are not called to this authority in the Church to be curious in examining whether the Bishops do or do not undertake a charge too great for them to manage what their power or what their duty and sins are or whether it be fit they should be established in such authority by a Law this is to go out of our sphere and to meddle where we are not concerned But They being in possession of this power and established in that authority by those Laws under which we live made by the unquestionable Supremacy and Legis-lative power in the Kingdom and to whom (a) Rom. 13.5 we must be subject Our business now only is to satisfie our selves and others whether and how far we are bound to conform to these Laws in our owning and submitting to that Episcopal authority which they have established Or how far we lawfully may do so and indeed what we lawfully may do we are in duty bound to do when by a just authority we are commanded to do it This I am sure is most necessary to gain and preserve our peace And therefore I cannot but condemn that preposterous course of some Ministers who had no way to commend their zeal to the world but by preaching to one Auditory the duties of another or inveighing against their sins Some preaching in the Court against the sins of the Country and before the Magistrate ripping up the irregularities of the Subject Others with equal yea possibly more bitterness inveighing before the people against the licentiousness of the Court the Pride of the Bishops and the sins of their Governours And what Beautifiers such men have proved we need not turn over the Annals of many ages to witness Sure I am this was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rightly to divide the word of truth (b) 2 Tim. 2.15 like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a workman that needs not be ashamed of whom St. Paul speaks nor like the faithful and wise Steward of whom our Saviour (c) Luk. 12.42 to give to every one his own proper portion of meat in due season And when men have thus made it their business to consider (d) Mat. 7.3 the Motes in the eyes of others and neglect the Beam in their own To judge censure and condemn the carriages of their brethren and look over their own When Subjects and inferiors set themselves to examine the calling office duty and carriage and to dispute the Place authority and commands of their Superiors in Church or State The fruit of this can be nothing but Sedition or Rebellion schism or faction and mutual animosities hatred and contempt But could we learn every man to do what becomes himself if others be irregular let the sin lie upon them while we are careful to look to our own steps and faithfully to discharge the duties of our own place with how much chearfulness content and peace might we live together 2. Sect. 16 Another Postulatum I require likewise to be granted which I judge no conscientious
Protestant ever doubted Viz. That the sins of Governours and some irregularities in Government are not sufficient to discharge the subject of his duty nor are they a plea that can justifie his disobedience It is possible some Princes may be vitious or their Government faulty yet their male-administration is no ground for the peoples rebellion They shall answer their sin to God but in the mean time we must be subject It is possible there may be vices in the persons of some Bishops for they are men there may be errors in the constitution and administration of the Government for it is in the hands of men who are not yet perfect if therefore we shall neither own them nor their authority upon the same reason we must cast off all government and authority whatsoever For what government is there so righteous what persons so holy but men who are unwilling to obey will be ready to plead the government tyrannical and the persons wicked as Korah and his Complices to Moses and Aaron (e) Num. 16.3 Ye take too much upon you all the congregation is holy wherefore lift ye up your selves Yea what government so Sacred what governours so righteous but will discover too much of error and irregularity while men are men and on this side heaven if then we may have a just plea to refuse obedience until our Governours be free from the common corruptions of men and the Government every way faultless or until we judge them so and can find nothing that can be said against either Rebellion could be no sin till we get beyond the grave nor should we ever obey any humane power in Church or State till there is no Church or State on earth to be obeyed Sect. 17 These two things being granted as they cannot be denied it is easie to see what answer to make as to those forenamed pleas viz. suppose those two charges to be true against the Bishops That they take too much upon themselves or That they will not suffer us to take our due and do all that we should which yet by the way I have not seen proved yet these are not ground enough to hinder our compliance and notwithstanding all these may a sober conscientious Christian who seriously mindeth the discharge of his own duty peaceably conform to the Laws established But let us a little examine the Particulars objected CHAP. V. The Particular exceptions against Bishops as they are said to take too much upon themselves answered Sect. 1 THe first General and Great exception taken against the Bishops is That they take too much upon themselves 1. General except That the Bishops take too â—â—ch upon themselves and to this head I referre those four exceptions which the Divines of the contrary perswasion have made in their Former paper of Proposals to His Majesty concerning the Discipline and Ceremonies of the Church of England And they are these 1. The great extent of the Bishops Diocess too large for his personal inspection 2. His deputing the Administration of much of the trust to Commissaries Chancellors Officials c. secular persons 3. Some affirming Episcopacy a distinct order and assuming the sole Power of Ordination 4. Exercising an arbitrary power as in Articles of Visitation c. These are the great things charged on them Sect. 2. Answered in general and we may judge the greatest for had there been any thing of an higher nature to have been pleaded against them no doubt it would have been given in Now then suppose these things cleared and that being proved they were a real and just ground to petition and by all legal wayes to endeavour a Reformation Yet still if this desired Reformation cannot be obtained but these things must continue all this hinders not but we may lawfully obey and submit in peace Sect. 3 But to give a more full answer that may be satisfactory to every considering man I shall a little consider the particulars And because some have said more and I would gladly satisfie all scruples I shall rank the particular Exceptions in another order that I may take in and answer all that is material in the Objections There are these seven things said to prove that they take too much upon them which are the great exceptions against Episcopacy as it is with us established Sect. 4.1 Partic. ex ∣ cept 1. That they assume a power which was never instituted by God that hath no foot-steps in the New Testament and they are therefore Intruders and Vsurpers and not to be obeyâ—d Sect. 5 Answ 1 Answ 1. But suppose they are not intruders what then becomes of this plea Sub judice lis esâ— it is not yet determined against them some learned and pious men who are both able to judge and willing to be convinced of the truth yet cannot be convinced of any such usurpation yea they think that they have clear foot-steps of such a government in the Apostolical practice Suppose there were something in the Apostolical Commission besides that which was extraordinary in them which made them standing constant Officers of the Church even where they were superior to other Presbyters for that they were superior is out of question and that this superiority was a part of their extraordinary Commission is not yet proved and then because they continued not in their own persons but in their successors these must be Bishops or none which is the judgement of many and of one who is instar omnium (f) See confer at Newcastle with Mr. Henderson and with the Divines at the Isle of Wight His late Majesty and some foot-steps of such a thing seem to appear in the holy Canon where the Churches still send to Paul about their affairs and St. Paul writing to Timothy and Titus directeth them in the exercise of the (g) 1 Tim. 5.19 20 21 22. Tit. 1.5 11.3.10 Acts of Jurisdiction distinct from and over Presbyters which intimates that they had such a power as to Ordination and Censures That these had such a Jurisdiction and in particular Cities as affixt to them at least at that time is evident The one being to Abide at Ephesus and for this work (h) 1 Tim. 1.3 To charge some that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any other or strange Doctrine and this is an act of authority over them The other (i) Tit. 1.5 left at Creet to Govern and (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order the affairs of that Church this is also an act of Authority And suppose these were not as some say they were only Evangelists a general occasional and extraordinary Officer for that time but constant standing Officers in the Church for ever as some not without ground do judge for there being a constant necessity of the same works why should there not be the same Officer to do those works The change of the name Apostle Evangelist then and Bishop now proves not a change of the
we now speak of a Parish though the Diocess were not so large as in succeeding times Sect. 14 Answ 4 4. But grant every tittle of the exception That the Diâ—cess is by much too large c. What then may we not submit if any undertake a charge which he is not able to manage let him look to it he must give up his own account not we for him If any of us be called or invited to or offered such a place or power if we judge it too much for one man and the account too heavy on Gods name let us refuse it no man will enforce any to be a Bishop against his will But what is this to our obedience The extent of their charge may be occasion of sin to them who undertake what they cannot perform but can be no plea for us why we should not obey when we are required Had the Bishop none to govern but some ten or twenty of us which he might do we were then bound to obey him and though more be under his charge this exempts not us from our particular duty Sect. 15.3 Partic. Ex ∣ cept 3. Another exception is That though the Bishop hath authority over the flock yet being in eodem ordine he hath no power over others of the same order i. e. over other Presbyters which yet he challengeth and where he hath no authority to command there we have no obligation to obey And therefore 1. They cannot justly require nor are we bound to yield that Canonical obedience which we are required to promise at our Ordination and to swear at our institution into a Benefice 2. Nor have they any power to silence or suspend us from our ministery nor may we lay down the exercise thereof upon their pleasure Sect. 16 Answ Gener. 1 Answ 1. To all this I answer in general 1. If the Bishop be a distinct order then there is no place for this exception But this I shall not now dispute 2. But though a Bishop and a Presbyter be yielded to be not different Orders of Ministery as Presbyter and Deacon are yet one may be in a degree of eminency in the same order above the other And if it be but 1. For the conveniency of Administration and to keep peace and unity in the Church Or 2. That the King or Supreme Governour so is pleased to order the external Oeconomy either of these is enough to oblige an humble Christian to a peaceable submission though he were not convinced of the Divine right of the Superiority For where he hath no authority but only a possession we may ober for Peace and where he hath if not a Divine yet a Civil authority we must obey (q) Rom. 13.5 for conscience akâ— Sect. 17 Answ partic 2 Answ 2. But as to the two particulars I give this Answer 1. 1. To the matter of Canonical obedience To that That they require of us Canonical obedience which we are to Promise at our Ordination and to swear at our Institution to a Parochial charge which it is said they cannot justly require nor are we bound to yield I answer Answ 1 Sect. 18 Answ 1. Why may they not justly require it Is it for want of authority in their place No certainly Authority they have if as some judge they are the Primigenial Apostolical constitution yea founded in the very Apostolical Office without question they have it then à Deo And if it should be made appear to us when our great account comes to be given to have been so what shall we answer for our denial of it But if they came in afterwards by the Prudence of the Church to govern for the prevention of faction and schism still they are continued in the Authority And such a prudential constitution gives them power enough as to this nor can we be acquitted of Schism if we obey it not Or Is it because this obedience which they require is not to be required not this neither For obedience is a duty of inferiors to superiors and they being made superiors whether by God or the King it makes no difference in this case it is due to them they may require it and we are then bound to yield it Besides what is it that they require of us is it not that we do the duties of our places in the Church This we are bound to do whether they require it or no and sure it becomes not sin to us then only because it is required Sect. 19 Answ 2 2. But suppose we are not bound to yield this Canonical obedience yet may we not lawfully do it May a man lawfully do no more than by an express Law he is bound to do without doubt he may Exigua est bonitas ad legem esse bonus Were men proved to be never so much Usurpers yet I never knew any Casuist determine it unlawful to obey him in those things which we might lawfully do and wherein we prejudiced not the right of nor did break our Allegiance to our lawful Prince It is one thing what we are bound to do another what we lawfully may do Were the Bishops proved the greatest Usurpers as some men clamour yet I could never see any that durst say our obedience to them in lawful things was unlawful or that in obeying them we should disobey Christ where we are to do but the duties which Christ hath laid upon us or at least such as He hath not forbidden us And beyond this All the Canonical obedience required of us or promised by us extendeth not For what is it that we promise even this (r) See Form of Order Priests Reverently to obey our Ordinary and other chief Ministers unto whom the Government and charge is committed over us following with a glad mind and will their godly admonitions and submitting our selves to their godly judgements What is here promised that a good Christian may not yield What do we promise more in the intent of the Law than to obey those who are set over us in licitis honestis in things lawful and honest and not repugnant to Gods Word They require no more we promise no more And this I am sure we may lawfully do so long as the Government is committed to them whether it be directly by Divine institution or only by the Authority of the King which even their greatest enemies must grant that it is it matters not as to this particular the lawfulness of our obeying thus far 2. Sect. 20.2 To the matter of silencing or suspending As to the other part of the exception There is indeed a great cry in the world against the Bishops for silencing and suspending Ministers which they are said to have no authority to do and it is pleaded that we may not submit here nor lay down the exercise of our Ministery upon their pleasure but that the (s) Act. 4 19. 5.29 Answer of the Apostles to those High Priests Rulers and Elders
Answ 1 I answer 1. Those things which are really innovations and imposed and not required by Law surely we are not bound to obey nor do I know any that affirms we should sin if we submit not to them nor will it be charged upon those that deny them but upon such as impose them if the peace of the Church be violated Yet let it be considered also Sect. 38 Answ 2 2. Though such and such particular Rites may not be specially ordained by a positive Law for them yet if there be a general Law impowring the Bishops to order appoint and require what shall be for the peace of the Church and order in it what shall be for the conveniencies solemnity and decency of Administration and of all this leave them to be the judges what they now do so require they cannot be said to require without or against Law And if these particulars which they require be not manifestly against the Word of God I cannot see how we can be excused from sin if we disobey considering that establishment which by Law they have among us Sect. 39 Answ 3 3. But may we do nothing but what we are bound to do yea are we not bound for peace sake to do all that we lawfully may do Suppose our Governours should lay the peace of the Church upon such slight matters as are of no consideration in comparison with it and this be indeed their imprudence and possibly their sin Yet when this is done if we submit not supposing the things to be lawful in themselves I see not but that the violation of the Churches peace will be laid upon us as well as upon them nor will their imprudence excuse our sin There may perhaps be some kind of sin in them requiring but I am sure when the things required are not materially evil there can be no sin in us in obeying Let us not therefore so much consider what they must or may require but what we may and should do when it is required and we shall have peace Sect. 40 Except Partic. 5 5. The next great Exception is The Bishops claim to be Spiritual Lords contrary to the Royal Prerogative of Jesus Christ the only Lord and King of the Church The same which Johnson the Separatist made against our Churches See Unreason of Separat p. 47 48. and expressly contrary to that rule of the (b) 1 Pet. 5.2 3. Apostle where they if those Elders be supposed to be Bishops are only to oversee the Flock and not as Lords over Gods heritage but as ensamples to the Flock Yea contrary to the Royal dignity of the King and temporal Magistrate both in civil and ecclesiastical causes For they have their voices and authority in Parliament for enacting Laws for the Common-wealth They are Rulers of Provinces and Diocesses in ecclesiastical causes in civil State and dignity some of them above all all of them above some of the Nobles Justices and other Magistrates of the Land They and their Courts handle and determine civil causes and affairs that appertain to the Magistracy they inflict civil mulcts and penalties give Licences in several cases all the Priests and Deacons are exempt from the Magistrates Jurisdiction in divers things and answerable only or chiefly to the Prelates and their Officers Sect. 41 For Answer Here is a great charge indeed but it signifies nothing as to the business before us viz. our submission for Peace sake For Answ 1 1. Should they claim to be what they are not for there is a vast difference between to be and to claim to be may we yet not lawfully obey them in things honest though we own not their claim I judge we may The claim may be unjust in them and yet the things which they require of us may be fit to be done by us Sect. 42 Answ 2 2. Though they should claim more than belongs to them yet this makes not a nullity of that authority which is their due What they may justly require as Bishops and Governours of the Church they may require had they not those Titles of Spiritual Lords and then the addition of that Title destroyes not their power of Bishops Sect. 43 Answ 3 3. But They neither are nor claim to be such Spiritual Lords as the Objection implyeth as even the (c) Bradsh unreas of Separ p. 65. learned Non-conformists have acknowledged and which their Canons and practice shew For those things which are antecedently necessary by the Law of God they do command and press not as their own but as the Laws of Christ. And for things which are of another nature the practice whereof is made necessary pro Hic Nunc by their constitutions they prescribe them not so as to bind the conscience of any to the acknowledgement and approbation thereof as necessary things but only to obey them in practice and for external order and as things indifferent in themselves which we are no longer obliged to than they are commanded And therefore they cannot be said to arrogate such an Office of Spiritual Lords as the Apostle condemns nor in that sense wherein Christ alone is Lord of his Church They never attempting to introduce a new worship of God or enjoyning subscription to new Articles of Faith But requiring only the same Articles to be believed which Christ hath revealed and ordering only the external mode and circumstances of worship the substance of which is only from Christ as to decency order and edification of which they as the Governours of the Church here must be in a very great measure acknowledged the Judges and which are by Christ left free to the Church to order according to the condition of Time and Place and other Circumstances Sect. 44 Answ 4 4. And as they encroach not upon the Prerogative Royal of Jesus Christ so neither do they infringe the Authority of the King and Civil Magistrate And to evidence this I need say no more than that which the forecited (d) Unreas of Separ p. 47. Mr. Bradshaw though no friend to the Bishop hath said in answer to this very objection 1. That the Prelates claim their voyces in Parliament not as Divine Ordinances appertaining to their Prelateships but as an honour annexed to the same by the Civil Magistrate 2. Their Authority in causes ecclesiastical over Provinvinces c. is either such as the Magistrate himself may execute and administer in his own person if he please or such as is not for Him as a Magistrate to execute The first sort The Bishops administer only by vertue of the Magistrates own Commission and therein they impair not either his dignity or supremacy much less in the other part of their authority which belongeth not to the Magistrate himself to execute especially when they use not this neither without his consent licence and approbation 3. That all are above some some above all the Nobles Justices c. is a free and voluntary honour
the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
no less if I did any thing to satisfie conscience in these scruples than to shew that if His Majesty and our undoubted Governours under Him should not yet see reason to alter the establishment we are all bound to obey and conform and that notwithstanding any thing in these exceptions we lawfully may do so as far as in our places the Laws and Constitutions require that we should Sect. 2 And now what remains but that I passionately intreat for Peace and Obedience We have been divided and we have contended long enough O let the Peace of the Gospel be precious in our eyes and let us by this evidence that we indeed obey the Gospel of Peace The way to Peace is not to consider what our Rulers should do or how far they should yield to us but what we should do our selves if they mistake their errors in Government will not excuse the sin of our disobedience Let us do our parts and if we have not the wished for Peace the fault will not lie at our Doors yea let us do our parts and we shall have Peace Would we be conscientious in our obedience the Powers of Hell cannot be able to divide and ruine us The wounds of the Church have been too long open This is all that we can do to close them O let the tears of the Mother have some effect upon and draw some pity from the hearts of her children if we unite not she must expire Unity and Peace is the best fence to the Vineyard of God let us obtain and maintain this then shall neither the Wild Boare of the Forest be able to lay her waste nor the subtile Foxes within pluck off her grapes or destroy the Vine It is within reach we may have it if we will our selves and that only by our obedience and ready submission to the Publick establishment Never look for Peace in this nay not in any Church if the members may refuse to obey while ever they see any thing which they judge fit to be altered in the Government But though something there may deserve an alteration yet if it be not altered because those to whom that power belongs and they only are judges see it not convenient because the benefit of alteration possibly may not countervail the mischief of a change and lawful to be obeyed The Peace of the Church must oblige us to obedience Such is our case at present in reference to the established Episcopacy it is that only Government which our Laws acknowledge that which they oblige us to conform to and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to O then for the Lord-sake for the Churches for Peace for Conscience sake let us obey Let me for a close of this Chapter and Argument but propound these four things to be seriously weighed and considered 1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God and the Primitive pattern as is suggested and some pretend that it is altogether unlawful to submit to it or exercise our Ministery under it according to the Laws thereof it cannot be avoided but that we must charge the whole Ministery of England that continued in their publick stations and exercised their Ministery according to the publick Rules of this Church ever since the Reformation till these late confusions to have lived in manifest sin and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ And what an uncharitable and unchristian judgement would this be What! all those famous Champions some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary Many Holy Confessors Glorious Martyrs who were not afraid to lay down their lives at the Stake and by their Constancy shewed their Courage who for the Testimony of Jesus (a) Rev. 12 11. loved not their lives to the Death Some of these were Bishops themselves Others not only submitting to but acting in this Government All exercising their Ministery by vertue of their Call by these hands And yet it will be a strange Censure all guilty of manifest sin in their very Calling in those Actings Ministery and Preaching which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God Hath this been the sad fate of Poor England that among all the Reformed Churches she only hath never had till of late any Publick Ministery but such as have been guilty of manifest sin in their very Calling and whole exercise of their Ministery God forbid 2. Sect. 4 Upon the same ground if those principles be good it must follow also That all those Christians which attended on that Ministery and did communicate in the worship established howsoever otherwise they made it their care to serve God in righteousness and holiness all their dayes must be concluded to live in manifest sin even in their hearing and attending upon and communicating with this Ministery which was only exercised according to the Laws of this Government and that none were pure or worshipped God aright but such as drew off from our Church and separated themselves from our Communion And now whether in this we shall judge righteous judgement I shall appeal to all the sober spirits and godly-wise in the Land 3. Sect. 5 If upon the fore named causes men shall still account it unlawful and therefore refuse to conform to the Government and to obey the Laws established What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church Our Governours judging that they are bound as indeed they are to preserve the honour of the establishment and the Laws in their vigour and too many thinking that they are bound when yet indeed they are not to oppose or withdraw or suffer rather than obey And what a bane this will infallibly be to Piety as well as Peace we need not search very deep to Devine too sad experience will too soon be a manifest conviction 4. Sect. 6 And what is not of the least or lowest consideration How many good and pious and tender Christians through this mistake will be unavoidably exposed to sufferings and miseries when they have sucked in and are possessed with these dividing principles it is no difficult matter to foresee when the Laws are not Bruta Fulmina but have an armed power to force obedience and to punish the disobedient And howsoever therefore some may resolve willingly so to suffer and may triumph and rejoice in their sufferings yet He that would have real ground of joy had need first look well to the cause of those sufferings (b) 1 Pet. 4.14 16. If indeed ye suffer for Righteousness sake happy are ye The Spirit of Glory and of God resteth upon you and even these will be a Crown of Glory and a Diadem of Beauty upon your heads
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
fully agreed That When a thing appears to be a duty it is then not only lawful but necessary and it must supersede all dispute about the near lawfulnesse or expediency such a thing now not only may but must be dore Here we are not to make scruples or examine whether it be fit to be done because if a Duty it cannot be omitted without sin And without question a 〈◊〉 once supposedâ— Dâ—â—y is by the same supposed lawful expedient yea necessary and no imagined expedience may superâ—â—de a necessary duty Sect. 6 4. It is as clearly evident and granted by all That a Law made by a Lawful thougl Hâ—mâ—â— Aâ—â—â—ority â—â—yeth an Obligation upon the Conscience The Obe◠〈◊〉 a thing indifferent but in Conscience we are bould to yield it and if we refuse it we are under the guilt not only of the breach of an Humane Law but of sin against God whâ— gave the [i] Prov. 8.15.16 power to the Law makers and whose [k] Rom. 13.1.2.5 ordinance is despised in the contempt of those laws The powers have their authority from God They are ordained of God therefore to resist or disobey them is to resist and disobey God and the end is Damnation the proper [l] Rom. 6.21 23. fruit and end of sin and Therefore ye must needs be subject not only for wrath the fear of anger or punishment by those in Authority but for Conscience sake as obliged in Conscience to a duty which God requires 5. It is also I thinâ— unquestionable among all knowing and considering men That though no powers can oblige a Subject by any Law to what is materially evil Conscience being primarily bound [m] Nullaâ—st necessitas â—â—â—inquendi qâ—ibas una est necessitas nâ—n delinquendi not to sin by the Law of him who is God and Lord of all yet A just authority commanding that which was before a duty a new Obligation is laid upon the Conscience by this command of men added to the command of God so that Conscience is now tyed in a double bond even from God and Man and to disobey now would be a double sin yea farther Sect. 7 6. It cannot be divided That A just Authority commanding or forbidding that which was before lawful either to be done or forborn bringeth now an Obligation upon the Conscience of the Subject which was not obliged before so far that what I might lawfully do without sin now when commanded I am bound to do it and sin by the breach of an obliging law if I do it not and what I might lawfully forbear before now when forbidden I not onely may but must forbear and conscience is obliged in sin if I forbear it not e. g. Christians are undoubtedly bound to acts of Publick and solemn worship of God suppose particularly on the Lords day and it being perfectly indifferent at what hour of the day their publick meetings shall be it being beyond dispute that they may lawfully assemble at any hour but they being once by authority of Church or State determined to such an hour by that command they are bound to assemble at the time appointed it being a circumstance on all hands confessed where they may command and we may obey Again to Fast and humble our selves before the Lord upon occasion of our provoking sins or the presence or sear of some heavy judgements to implore pardon for the one and the removing or preventing of the other is without question a duty upon us by the law of God and so it is also to meet for publick Praise and Thanksgiving but the partic lar dayes and times are confessedly indifferent and none that I know ever doubted the power of humane authority to determine them and having so determined we are obliged to observe them Even those who yet scruple the religious observation of the constant Fasts and Feasts prescribed in this Church such as the Lent Fast Ember weeks Vigils and the observation of Saints dayes and the particular solemnities of Christs Birth Resurrection and Ascension c. yet grant in Thesi this to be true That it is in the power of the Magistrate to appoint dayes either of Fasting or Thanksgiving and that his law obligeth the Subject to observe them accordingly which is an infallible evidence that in things thus purely indifferent the law of a just Authority obligeth where before we were not obliged And those Reverend Divines commissioned by his Majesty to treat about the Alteration of the Liturgy making not this an exception against the Ceremonies imposed That because they are in themselves indifferent a law is not to be made concerning them or if made that we are not obliged but onely this they desire such a law not to be made because though they be indifferent in the judgement of the imposers yet they are not so in the judgement of the opposers but held by some of them to be sinful and unlawful in themselves and by others very inconvenient and unsuitable to the simplicity of the Gospel Which assures me that were they in their judgments lawful to be observed the command would not be a plea why they should not be observed I might give several other instances of such indifferencies It is without doubt lawful in it self to eat Fish or Flesh at any time but when upon just reasons or prudential motives a just authority shall command an abstinence from Flesh for such a season we are for that season obliged to forbear it so far as we are really able unlesse we have a dispensation by the same authority that made the law And indeed it concernes not Subjects to enquire the reasons why the law is made but whether the thing be lawfull the matter of that law be not evil and when it was lawful before it becomes a duty now For the lawes of a just authority come in [n] Prov. 8.15 Rom. 13.1 6. the Power of God and it is a duty to be subject for conscience sake as before was shewed and therefore to deny to do that which is commanded when it is commanded or because it is commanded is an high contempt of the ordinance of God a sin of an high nature before God Sect. 9 7. Hence it also undeniably followeth nor is it denied by any who understand the nature and obligation of a law That where a law made by such authority requireth our active obedience i. e. to do or not do such a thing and layeth a penalty on those who observe it not the conscience is obliged to the duty and it is not sufficient to submit to the penalty because the law engageth to the Fenalty onely secondarily and accidentally upon mens failures but obligeth conscience primarily and intentionally to the duty required The sanction or penalty being added to preserve the honour and authority of the law that it may not be contemned that when men do not or will not for conscience obey they may by the terrour of the punishment be
of Ancient and purer times Those who are acquainted with the Ecclesiasticall story will find this as Antient as most things which we have the Records of Antiquity for besides the holy Books and he that searcheth must go very high before he find the beginning of this observance For § 14 Though we find in the Apostles times no particular Laws nor positive prescriptions of certaine times of fasting but rather the pressing upon Christians and binding them to laws of Meats and Drinks and distinctions of dayes is expressely declared to be and have their rise from those impostors and y 1 Tim. 4.1.3 Col. 2.16 seducing spirits and Doctrines of Devils yet this doth make nothing at all against this matter or practise now in debate For 1. § 15 It is notoriously evident to all that consider the practise there condemned by the Apostle and the story of those times that that practice and those prescriptions were not such as we now speak of but the observation of the Jewish solemnities and Mosaicall distinction of times which the Gnostickes then also taught and pressed who laboured to patch up a medley and make a composition of Law and Gospell and so abridge the Evangilicall liberty by laying on the Mosaicall yoke upon the necks of Christians which the Apostle disputes so much against in those Epistles to the Galatians and Colossians This was indeed to destroy the Christian liberty and to make the Crosse of Christ of none effect and here the charge upon us is z Gal. 5.1 stand fast in your liberty and be not again entangled in the yoke of bondage But. 2. § 16 Even then among the Apostles and Saints not only solemne Fastings and Prayers were frequent which the Scriptures abundantly testifie but also though there were by them made no particular lawes about the stated times and ceremonies of such solemnities but left it to the liberty of the Church to fast when how oft and how long they pleased The a Cent. Magde Cent. 2. c. 6. de jejuniis Centuriators informe us that these Fasts were constantly observed in many Churches alwayes with no lesse solemnity than Easter it selfe and were as a solemne preparation to it and this they confirme by the testimonies of Eusebius Justin Martyr and Irenaeus l. 2. adv Haer. o. 57. And as the differences about Easter day clearly shew that such a day was observed in the first ages so also those Differences about the Quadragessimall Fast at that time do infallibly evidence such a thing generally observed some as Eusebius out of Irenaeus reports thought they should Fast only one day some two b Quadraginta hord nocturnas diurnas computantes die in sunm statuunt reckoning fourty hours by night and day to make the day The Centurists c Cent. Magde ibid. adde the testimonies of Theophilus that in Italy some fasted full fourty dayes some twenty some thought seven dayes enough because the creation of the world was finished in that time some because Christ fasted fourty dayes they did so also some thought they did well enough in fasting fourty hours Yea even in their judgment these diversities seeme to have arisen d Statim post Apostolos Centur. ibid. presently after the Apostles dayes and Irenaeus as Eusebius reports out of him speakes of this as a thing even then very antient e Cent. ibid. Neque nunc primum nequ nostris temporibus seu longe ante nos not then or in his time arisen but long before and yet he lived whithin little more than an hundred years after Christ he being the auditor of Polycarp who was the Disciple of Saint John As for the following ages it will be needlesse to cite testimonies all that know any thing of those times of the Church know that volumes might be produced of their Sermons and Homilies purposely preached at such times § 17 Be it granted that these were not positive constitutions but free practises and that several persons and places observed severall longer or shorter times of Fasting some one day some more some every day some only the 4th and 6th viz. the wednesday and Fryday as f Clemens Alex. seemes to intimate yet they all called it Quadragessima This shewes that they judged the practice not unlawfull nor contrary to the Evangelicall Doctrine and if the practice be lawfull how should it become unlawfull by being commanded if the Church or Magistrates have power to appoint dayes of Publick Humiliation as all acknowledge why not these dayes if one day why not two ten or fourty These things then are enough to prove at least thus much to us that the observation of some kind of Religious Fast at such a time is no new thing in the Church nor thought unlawfull by the Christians and those holy Confessors and Martyrs of those first and purest ages § 18 4. But not to contend here or prolong this dispute the matter so far as it concernes our practice is only this We have a Law enjoyning the observation of a Lent the politick Law requires it upon a civill account the Liturgy seems to intimate a Religious Fast our obedience is required only in the practick Observe that abstinence and contend not about the Reasons We are not called to give our judgements about the grounds but to obey in observing the constitution And even that which is cited out of St. Hierom may be of use enough to preswade us to peace and obedience in this g Hieron Epist ad Lucin. Vnaque provincia abundet in suo seusu praecepta majorum leges Apostolicas arbitret Let every Province abound in its own sence and account the precepts of their Ancestors as Apostolicall Lawes or constitutions Here in this our Island we know it hath been the constant practice of our Ancestors not only in the dayes of Popery but the clearer light of the Gospell to observe a Lent let us doe as they and account their constant practice not lightly to be cast aside unlesse we can be able to prove it contrary to the Doctrine of Christ or his Apostles 2. As to the Feasts and Holy dayes observed and required to be observed which are excepted against §. 19. The Fasts of the Church justified and desired to be omitted with their Vigils c. or if kept not to be called Holy but Feastivall dayes I say These are not ordained nor we are commanded to observe them as a Divine but only as an Ecclesiasticall constitution as the h Account of proceed p. 64. Right reverend Bishops in the conference have declred and in this case we need not looke for an expresse Law in the word it sufficeth that they be not repugnant to the Scriptures and in generall lawfull to be observed And that they are so appears 1. § 20 By the nature of the thing required what it is but that we set apart such dayes and times not to pray to or worship those Saints and Martyrs but
to man so man engageth to God there is a solemne engagement from man to performe the duties of the Covenant of which that Sacrament is a Seal As he that was Circumcised was even by that o Gal. 5.3 Act. 15.1 15. obliged to do the whole Law of Moses so he who is now Baptised stands as a Debtor to the Gospell by vertue of his Baptisme engaged to performe according to his p 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulation there the whole new Law of Christ He that receiveth the Lords Supper may be said to set to his Seale to the Covenant as renewing this Stipulation which he made with God in his Baptisme The Sacraments being a visible Gospell and sealing that Covenant which stands upon these termes q Mar. 16.16 If ye believe ye shall be saved if ye believe not ye shall be damned The Scripture under the word Believing comprehending the whole duty of the Gospell i e. a closing with the whole Revelation of God with affections suitable thereunto He that receives such a Sacrament in that act testifieth that he expecteth salvation upon no other termes and so doth engage himself to Repent Believe and obey the Gospell and to persovere in so doing as he hopes to find the mercy promise and expected Now tell me seriously can ye find any such Stipulation in the use of the Crosse in our Churches practice Can the Church with any shadow of reason or Charity be charged to intend such a stipulation or engagment by it When she hath expressely declared this done already by Baptisme which is perfect before the signe is made Is there any word or expression which declares this used for a Covenanting engageing Signe as is pretended Examine the words they run thus We receive this child i. e. by Baptisme as the Canon hath declared into the Congregation of Christs flock and being already received we now do Signe it with the Signe of the Crosse in token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified and manfully to fight under his banner against the world the flesh and the Devill and continue Christs Faithfull Souldier and servant to his lives end What is all this but the Crosse expressely used as a Signe or token to shew into what Church we are Baptised viz. a Church of Christians under whose banner we are by this Baptisme listed viz. the Banner of Christ crucified and so an intimation of our duty as his Souldiers to be Faithfull to him and Loyall to the last If this be not the genuine Grammaticall sence of the words I know not what is and to find in these any thing of a listing or Covenanting Signe in the use of the Crosse must be such a forcing of the words as r Prov. 30.33 the wringing of the nose till it bring forth blood So then here is no part of a Sacrament no efficient cause of Grace the Booke saith not nor do we say we Signe with the Crosse to work this effect to make the person so Signed not to be ashamed c. but the words hold out only a memoriall a token or remembrance and the Crossed is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church openly professing before God Angels men and Devils that they are not ashamed of Christ crucified but are themselves Baptized and do Baptize their children into this name and Faith and acknowledging it their duty to continue his faithfull Souldiers to their lives end Other meaning than this the words have not other sence than this our Church allowes not and then to dispute against the use of the Crosse in other notions and upon other grounds to prove it unlawfull here is illogicall and irrationall § 29 These things now duely weighed will also shew us how to give a satisfactory answer to those Objections made against Teaching signes and significant Ceremonies For 1. § 30 For such Ceremonies as were significant of Christ to come and Typicall they are vanished and we acknowledge them to be now mortua mortifera both dead and deadly to use them is i Gal. 5.2 4. to deny Christ 2. § 31 Such Rites as are Sacramentall and are instituted by a positive Law to signifie a Covenant between God and man or to be Covenanting engaging signes these must have a Divine institution Man can no more make a new Sacrament than a new Gospell and it is as unlawfull to institute a new Sacrament not Ordained by God as it is to establish a new Article of Faith not revealed by God Yet 3. § 32 I well understand not what use there should be of any Rite or Ceremonie if it be altogether insignificant Naturall or Artificiall helps in the worship of God the Divines in the conference allow but how dark and insignificant things should be such helps I understand not God hath made a profession of our minds necessary therefore necessary also in genere to do this by some Convenient signe but he hath not in specie tied us to any particular but Humane prudence must determine that and such a Signe is equally lawfull whether it be by Words or Actions In such things men may command and we may obey every addition of a new circumstance makes not a new Worship or a new Sacrament nor doth the significancy of such a thing make it unlawfull t Nihil addi licere quo Sacramenta ut mutila suppleantur addi vero licere quibus Hutton Ans to Reas p. 141. ex Defens li. de Officio pii viri Nothing saith a Learned Author may be added to supply the Sacraments as if the Sacraments were lame or imperfect without this addition but yet those things may lawfully be added whereby as by circumstances and such is the Crosse men may be stirred up and moved to attend to and consider the dignity of those Sacraments Such helpes as these those who are weake and dull or infirme do need and they that want them not yet may lawfully use them for Peace and Vnion even in the judgement of Calvin himself who calls them outward Rudiments u Externa infirmitatis rudimenta quibus etsi non indigemusomues omne tamen utimur quia alii aliis ad fovend am Charitatem◠sumus obnoxii Calv. Inst l. 4. c. 10. §. 31. and so helps of mens infirmities which though we all need not yet we all use them because we are bound to serve one another in love Such things as these he acknowledgeth the Churches power to retain x Prout Ecclesiae utilitas requiret tam usitatas mutare abrogare quam novas instituere convenit Calv. ibid. §. 30. to change or institute new ones as the profit of the Church shall require And he declares that these things being thus instituted it is the y Christiani populi officium est quae sie instituta Piâ facili ad obsequendum propensione servare non contemptim habere non supinâ negligentiâ
2 3 4 5. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies Fulfill ye my joy that ye be like minded one towards another having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better than himselfe Looke not every man on his own things but every man also to the things of others And as the summe of all which doth indeed comprise all let the same mind be in you that was also in Christ Jesus And I am confident we should answer this call of our Mother § 11. and do our parts and our Peace would be sufficiently secured if we would every one in our places seriously and conscientiously set our selves to performe these following duties 1. § 12 If we conscionably study the reall inte rest of Rligion and set our selves sincerely to the Practice of piety and Holynesse O let it be our endeavours to keep up the fear of God in our hearts and to shew forth in our lives a good conversation such as indeed o Phil. 1.27 becometh the Gospell of Christ This is the only ready way to Peace p Isa 57.21 there is no Peace saith my God to the wicked They have no Peace with God they have no true Peace with men either with the Righteous or among themselves For indeed how can men have Peace when by their delight in sin they make God who onely is the God and fountaine of Peace an enemie O how happy should we be how peaceable would our communion be if we despising all disputes about externall circumstances did all strive with an holy emulation by the practice of Repentance Faith Holynesse Humility Obedience Justice Sobriety Charity c. who should get first into Heaven and by an holy kind of q Mat. 11.12 Luk. 13.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence presse and crowd in at that straight gate Really did we cordially make this our businesse we should find our businesse so much this worke so great that we should find no time to busie our selves in these fruitlesse contentions But alas this is our misery our sin and shame that the r by-matters of circumstance and order we labour in and contend about as if they were our principall works but the practice of Piety and that great businesse of ſ Phil. 2.12 working out our own salvation with fear and trembling which should be the chiefe businesse of our lives we put off or slightly go over it as if it were none or no very great part of our businesse But let us awake and arise to our work follow Piety and ye shall find Peace 2. § 13 If we give not up our selves our judgment Reasons and consciences to the interest of a party but wholly to the rule and guidance of the Sacred Oracles the word of God It is almost incredible what an affection for a party can do and what influence it hath upon the soul both as to matters of Belief and practice even against the arguments of the clearest reason and the just dictates of conscience it self This was it that made the Jesuite t Mal donat in Joh. 6.62 reject that interpretation of a Text in Saint John which was Saint Austins and which himself confessed the best and most probable and to preferre a new singular sence of his own before it Why Because he did indeed judge it the truest No but to maintaine his side because it was more contrary and repugnant to the sence of the Calvinists So it is in practice also when men have espoused a party they consider not what is really true just honest good but what those account so to whom they resolve to adhere and follow and what is most differing from the sence of that party whom they oppose this they will maintaine whatsoever come of it be it never so contary to the light of reason or the convictions of their own judgement O let us sincerely study the word of God conscionably order our selves by that rule and as the Apostle saith in another case not have the Faith of Christ with respect of persons Let us not make the being of a side or the joyning with a party but only the constant practice of obedience to the commands of the Gospell the charecter of a Godly man and doubt not but we shall live in love as becommeth the Gospell 3. § 14 If we understand and consider how to distinguish things that differ how to make a difference between things propounded to us for belief or practice that we be neither over-heated by a preposterous zeal nor too remisse in a loathed lukewarmnesse but that we may judiciously discerne where to be zealous and fervent and where to exercise an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christian moderation In the Foundations of Faith the substantials of Religion the Fundamentals of Christianity the rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Jude 4. contend earnestly for the Faith which was once delivered to the Saints x Reve. 3.19 be zealous In such a case as this Saint Paule y Gal. 2.5 would not give place no not for an hour But in this be sure of your hand call not your own opinions such essentials We must not indeed be ambitious of peace with men when if we have it we must forsake the Faith of God yet be sure the matter of your contendings be such as may be put in the ballance against and weigh down all advatages of externall peace For in Circumstances Rites Order c. in some doctrines not of the Foundation God commands us moderation and mutuall forbearance Of particular private persons saith Ball z Ball Triall of separat c. 9. p. 179. A partiall Rigid irregular adhering to some branches of holy Doctrine hath been no lesse pernicious to themselves than troublesome to others For the fond admiration of their zeal and forwardnesse in this one particular breedeth neglect of Christian watchfullnesse and uniforme walking with God disregard of Gods ordinances and of the good they might get thereby disesteem and contempt of others who will not comply in the same way and what can follow hereupon but contentions and jarres evill surmisings censurings and uncharitablenesse rentes and divisions in the Church A zeal in such a case as this is like fire out of the chimney nor for the profit but for the destruction of the house if not soon quenched It must be confessed it would be ill done of our superiours and an errour in Government to lay the peace of the Church upon things of inconsiderable import he that strikes fiercely said a judicious a Dr. Jackson of the Church as I find him cited by Ball. Divine at feathers with his spirituall sword doth alwaies either wound himself or wrest his arme But though this be granted an error in the managing of power and
one Glory of the Sun another of the Moone another of the Stars He that made all things of nothing made them in Order and placed them in Order being made Where Order ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maintained the universe stands fast in its strength is preserved in its beauty This being destroyed there follow Thunders and stormes in the aire Earthquakes in the land Inundations of the Sea Seditions in Cities and houses sicknesses in the bodies sinnes in the soules of men All which are not names of Order and Peace but of Trouble and Confusion Again Order is the security of all that existeth therefore hath God so appointed in his Church that some should be Pastors some Shcep some command others obey one as the Head some as Eyes Hands Feet c. All are of the same Body yet all have not the same Place or Office The Eye goeth not but directeth the Feet see not the Tongue heares not nor doth the Eare speake but all in their own place and Order So in the Church we are one hody all joyned to the Lord by the same spirit yet is there difference in our places Governours distinguished from Subjects and the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides also among themselves for as much as u 1 Cor. 14.32 the spirit of the Prophets are subject to the Prophets Contend not saith he when Saint Paul tells you God hath set in his Church first Apostles secondarily Prophets then Teachers c. those distinct Orders and offices All must not be Tongue nor all Prophets as he there goes on exactly agreeable to the Apostles x 1 Cor. 12.12 31. Doctrine keep up Order sacred and inviolate in the Church and we preserve our Peace 2. § 19. Being placed in this Order let us be especially carefull of the duties and works of our own place To what purpose is Order if we will observe none To what purpose distinct places and offices if we strictly keep not to the works of those places where we are set Never expect peace while we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Pet. 4.15 act as an over-busie Bishop in anothers Diocesse and Poly-pragmatically busie our selves in other mens matters offices and places They are noted as disorderly walkers z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 who are idle carelesse do nothing of their own works but are over-workers too too busie in things which do not concern them and in works to which they are not called and it will be strange if they be not found evil-workers also The Apostle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 4.15 puts them together as very near of kin These are the constant Seedsmen of Rebellion and Sedition in the State of Schisme and Contention in the Church This therefore is the strict charge of the Gospel that b 1 Cor. 7.20 24. every one abide in his own place and in doing the works of that place c Phil. 2.12 work out his own salvation He must bear his own d Gal. 6.4 5. burden it will be then his wisedom to employ himself in doing and proving his own works This is the way to quietnesse and peace in the Apostles account who gives this Order in the Church That all men e 1 Thes 4.11 study to be quiet and to do their own businesse 3. § 20 We must conscientiously obey our Superiours in all things where we should not sinne against God This follows upon the former If ORDER be of God as no doubt it is he hath commanded some to Rule some to obey then whilest we are under command a necessity of obedience is laid upon us by the same God It is not our work to examine whether our Governours discharge the duty of their places but to see that we do our own We are not called to examine what power they have in every thing to command nor doth it concern us to enquire whether all these impositions and strict injunctions of such Circumstances Rites or Formes be justly laid upon us by them they shall bear their own burden and if they have not well used their Authority they alone shall be accountable But all that we have to do is to consider how farre we may obey howsoever they may mistake in imposing yet we are to look how farre we may comply with the things when they are imposed When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things if we would preserve our peace let us look upon a due obedience as a thing so sacred that no lower matter than sin against the most high God may excuse us from it 4. § 21 Though we may differ in some opinions and private sentiments yet still see that peace be sacred and that with difference of opinions we maintain Love and Charity Particular judgments and the interest of an opinion especially in matters of circumstance are but private things and concern but particular persons But peace and love is the interest of the body it concernes the publick profit and the good yea the very being of the Church for it is not a Church unless united and embodied It is not possible that we should all see with the same eyes or that every thing should have the same relish and savour to every palate that all men should be of the same judgement All are not perfect yet it is not onely possible but a duty that we should all be of one heart f Jer. 32.39 Acts 4.32 Phil. 2.2 and walk in one way and bear the same affections of love one to another Some are weak others strong but let not the strong despise g Rom. 14.3 10. the weak nor the weak judge the strong so shall both together maintain a peaceable Communion There may be variety of Ceremonies and about these variety of opinions yet when love is continued that variety commendeth the unity of faith Faith is the bond that binds Christians in one body and this must be the same can be but one but variety of opinions if without pertinacy and in lower matters may well stand with unity But nothing is so contrary to the Church as schisme and division There were in the antient Churches as great differences in such matters as about Easter Fasting c. and yet they maintained love among themselves Irenaeus sharply reproving Victor for breaking peace by excommunicating the Eastern Churches over which he had no power for the only difference in a circumstance of a day It was the Character of the Christians in those dayes that h Christiani amant paene antequam norunt Tertul. alicubi They loved one another before they knew one another Though they knew not one another by face though they varied in their several Rites yet they loved one another as Christians What Basil the Great saith of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Greg.
Nazian in Epitaph Faith the same saith Chrysostome k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Hom. 31. of Love and Peace that they are the Badges of Christians the Characters of Christianity For the truth is if in these low things we cannot bear one with another if we cannot love our Brethren because in all things they will not or cannot be of our mind if we shall continue to hate and revaile one another and give way to such animosities and contentions for the businesse of a Ceremony for matters only of Order and Circumstance howsoever we may bear on our selves and profession the Name of Christ yet really shall we be as Nazianzen upon another account saith of l Nazianz. Onat in praesent 150. Episc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valens the Arrian A reproach to Christians I heartily pray that the Lord would at length give us better more humble and charitable spirits that howsoever we do and may differ in some notions and in our judgements about some practices which are confessed to be neither of the Foundation of Religion nor the essentials of Worship we may yet keep close to that genuine m Eph. 4.2 3. Apostolical Canon To forbear one another in love and so to keep the unity of the Spirit in the bond of Peace § 22 To conclude Let us carefully observe these Rules and conscionably practice all these duties and really Duties they all are to which we are obliged then the matter of Forms Rites Ceremonies will not not trouble us all rents will be made up divisions prevented contention banished from our Churches and confusion from our Assemblies Then shall we live as Brethren as Christians and it shall be beyond the powers of Hell to interrupt much more to overturn our Peace Then shall we again n Psal 42.4 Go together to the House of God with the voyce of joy and praise and not scruple the Form of the Service or Order of Worship We have not all attained to the same perfections the same measure of knowledge grace or strength But o Phil. 3.15 Let as many as be perfect be thus minded even go onward still that we may perfectly p Phil. 3 10. know Christ and the power of his Resurrection and the fellowship of his sufferings c. and despising all disputes about these unnecessary things strive with all earnestnesse to lay hold on the reward prepared that Caeleste Brabaeum q Ibid. vers 14. The prize of the high calling of God in Christ Jesus In the mean time live as Brethren in the same Communion and r Ibid. vers 16. Whereunto we have already attained let us all walk by the same rule let VS MIND THE SAME THINGS And ſ Gal. 6.16 To as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Now t 2 Thes 3.16 The Lord of peace himself give us peace alwayes by all means even for his sake who is the u Isai 9.6 Prince of peace and x Colos 1.20 hath made peace for us with the Father by the Blood of his Crosse Jesus Christ the righteous And Thou O God of peace y Heb. 13.20 21. who broughtest again from the dead the Lord Jesus that Great Shepheard of the Sheep through the Blood of the everlasting Covenant make us every one perfect in every good work to do thy will working in us that which is well pleasing in thy sight through Jesus Christ to whom be glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lil. Gyrald in Pythagor Symbol in conclusione In Part 3. Chap. 2. §. 21. After these words After Supper in the dusk of the evening or within night adde this in a Parenthesis and really if the practice of Christ in the first Institution oblige us to his Gesture the argument seems much more strong to oblige us to the time which St Paul who speaks not a word of the Gesture doth again expresly take notice of when he is instructing the Corinthians in the right use of that Sacred Ordinance wherein yet we vary nor doth any that I know condemn us for so doing FINIS The hast of the Press hath caused some Errata Mistakes and mispointings will soon be discovered and I hope excused PAg. 2 l 34. r. who is 15. l. 3. omen 79. l. 14. none 166. l. 28. prudence 250. mar at the letter o for Gen. r. Jonah 255. § 19. for Fasts r. Feasts 262. l. 8. for things r. times 271. l. 23. for by r. but. 275. l. ult for nothing else r. nothing less 278. l. 1. for indifferent r. different 279. for Cropus r. Corpus 293. for sing r. Sign 298. for work r. word The Greek will be glad of a criticall Reader sometimes to rectifie a letter and the Hebrew hopes for the same
But really if your sufferings be only for not obeying that just Authority that is set over you and in such things too wherein for any thing in the nature of themselves we might lawfully conform without sin whatsoever your pretence or fancy may be you will never be able to give any good account of or to answer your very sufferings to God or Men. Not to God who called you not to them but commands you to obey Not to the King nor your Governours who delight not in punishing but would rejoyce in the Peace and Prosperity of the Church and of every Subject Not to your Relations nor your Posterity who depend upon you suffer in you and may be exposed to misery reproach and want through your temerity and folly Really in this cause I fear ye will not bear the character of those Christians of whom (c) Tertul. ad Scapul O miseri siquidem mortem vultis praecipitiorum laqueorum abundi habetis Tertullian speaks who in the cause of Christ and Christianity boldly appeared yea rán in troops to the Heathen Judicatories so many that it made one of their Persecutors cry out to them O wretches if ye desire death so much have ye not halters and precipices enough at hand as if their Persecutors were even weary in tormenting I fear I say your sufferings will not bear this character for the cause is not the same But rather of those of whom Clemens Alexandrinus makes mention Antonin Arrian apud Tertul ibid. Clem. Alex. Strom. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blameth who he saith had nothing of Christians but the name who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain Hereticks who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did voluntarily offer themselves or leap into death They were indeed publickly punished but they brought death upon themselves They neither did bear the character of Martyrs nor did their death deserve the name of Martyrdom Now what comfort what peace what rejoycing can men expect in sufferings upon such accounts as these Oh let us consider whether any of these Pleas will bear us out or be a sufficient excuse for our Disobedience at that Great day of Reckoning when the secrets of our hearts shall be laid open at that dreadful Tribunal of Jesus Christ We may here please our selves in our oppositions and appearances of zeal but indeed Pseudonymous and have a kind of glorying in our sufferings But when Christ shall come to charge upon us the Contempt of an (d) Rom. 13.2 Ordinance of God in disobeying those Laws to which we were obliged and might have submitted without sin judge ye how far it will stand you in stead to pretend sin in the Governors or some irregularity in the Government as to the justification of Schism or excuse of Disobedience or the alleviating of those everlasting punishments which are due from the most Righteous God to those who despise his Laws and resist his Ordinances Sect. 7 Thus Reader hast thou also this matter of contention concerning the Government of the Church the established Episcopacy examined and discussed If thou expectedst elegance of stile flowers of Eloquence or ornaments of Learning I confess thy expectation is frustrated they are things to which I dare not pretend But I hope it will not be accounted arrogance if I say thou mayst here have met with soundness of Doctrine and evidence of Truth and the cordial desires of an honest Heart for the peace of the Church which we may have if we will but do our parts in all that lawfully we may notwithstanding any thing that yet hath been objected in reference to this head The matter of Ecclesiastical Government Let it be our care to approve our selves unto God as such who bear not Nomen Christianum in contumeliam Christi but as such who (e) Phil. 2.15 as the Sons of God by an holy harmless undefiled humble and peaceable conversation in all things sincerely endeavour to (f) Tit. 2.10 adorn the Gospel of Christ which we profess That (g) 1 Pet. 2.12 13 15. those who seek occasion to reproach us as evil-doers may yet by the good works which they shall behold in us be forced to glorifie God in the day of visitation while we conscientiously submit our selves to every Polity among men legally established both in Church and State This being the will of God that with well-doing we put to silence the ignorance of foolish men In a word would we live and indeed see (h) 1 Pet. 3.10 11. good days let us be sure to refrain our tongues from evil and our lips that they speak no guile Let us eschew evil and do good let us seek peace and pursue it FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-Offering The Second Part. WHEREIN OUR DIFFERENCES Are examined as to the LITURGIE AND It is shewed that herein they are not so Great as for which to Divide the Church Nor Any thing in this but what may be lawfully used and Complied with CHAP. I. The Differences about the Liturgy noted and some Scandals observed to be given by the non use thereof Sect. 1 THE World is witnesse what a Great Controversie is raised about the Liturgy and the Rites and Ceremonies there enjoyned to be used I need not report what a matter of Contention there hath been successively in the Reigns of the three last Princes who have sate upon the English Throne and is still continued and agitated I think with more exasperation and bitternesse now When yet the happy return of His present Majesty and the Blessings upon us by his restauration should have prevailed more with us to study Peace and Love Sect. 2 When through the wonderful blessing and adorable providence of God His Sacred Majesty was after the barbarous Murther of His Royal Father and His own violent extrusion from the Throne of his Ancestors and a bitter exilement in a strange land at length restored in Peace and by His return the Ancient Laws also restored to their vigor which had been so long and so violently interrupted Thousands of conscientious loyal hearts passionately called to their Ministers for the use again of the established Liturgy in the publick worship of God Many able faithful and conscientious Ministers who thought it their duty and did therefore still use it during all these late times of Confusion wherein they despised the hazard of their Liberty Estates and Means of subsistence in comparison of their obedience to the standing Laws were now revived and filled with joy that with boldnesse and confidence they might now use that which before they onely could do in private Many others who during those violent Usurpations in the Land and the Sword being over us thought it a Lawful and Christian prudence so far to give way to the furies of men as to forbear the use of that particular form rather then forsake their station in the Church and lay by the use and exercise of their Ministry in
their several Congregations Now those fears being over and there being no plea of any restraint from the Powers above us but a full liberty open to obey the Antient Laws which were and are still in force and these Laws laying a strict charge and injunction upon all Ministers They were convinced of an Obligation and a duty incumbent on them to conform to those Laws in returning to the use of the Liturgy and Form of Worship prescribed being Conscious that they could not be acquitted of sin before God if they despised those Laws where they saw no material evil in the works required This they judged to be both lawful and expedient for them not onely fit but their duty to do Sect. 3 But Hine illae Lachrymae While some conscientiously conform to the Laws in being in the use of the Liturgy and enjoyned Rites of the Church of England seeing nothing in either but what in their judgement they may lawfully do and therefore being commanded thinks they are bound in Conscience to do Others I verily believe both Learned and Conscientious peaceable men out of a tendernesse of Conscience afraid to sin against God in any thing especially in matters of publick worship wherein we are to draw so near to God seeing not that evidence and judging some things evil at least to be imposed in these things dare not yet comply in that use being not convinced of the lawfulnesse are affraid least they should sin in the doing of it in the mean time not condemning others for their practice but only taking and desiring a liberty for themselves for forbearance and between such as these no man doubteth but there may be an happy composure and accommodation at least and we may live in peace Sect. 4 But from this different practice how do abundance of others take occasion to make parties and foment divisions in the Church It is not unknown that there are multitudes of discontented minds of all perswasions and such as make Religion only a matter of Design and Policy being zealous only so far and in such things as are pleasing to a party and may make them eminent in a side which they have espoused It is a bitter affliction to my Soul to see some who have no way to commend their zeal for the Church than by reproaching and vilifying of others who are not in all things of their mind charging Schisme Heresie Faction and Rebellion not only upon those who are really guilty but upon all who in the least circumstance come not up fully to the established Rule though in other things they are as Peaceable Humble Faithful Loyal as any in the Church On the other side my Soul cannot but mourn in secret and mine eyes run over with tears to see how many for the particular miscarriages of some persons have thought it no sin to lay loads of reproaches upon the Church it self and its whole constitution So that now if any do as they are bound walk according to the Laws of the Church submit to the Rites use the Publick Forms Howsoever they are even their Adversaries being Judges otherwise Able and Learned Judicious and Pious Faithful and Painful in their Ministery Constant and Eminent in the Pulpit unblameable and exemplary in their lives yet what are the titles of honour that the foul mouths of discontented men cast upon them even for this single use of a Common Prayer and conforming in in their judgement an innocent Ceremony They are Baals Priests Idol-shepheards Dumb dogs Time-servers at the best Having but a Form of Godlinesse but denying the power thereof themselves Limbs of Antichrise and their very habits Garments of the Whore Now for such Spirits as these do discover themselves to be I know not how the Church should obtain nor why she should trouble her self to seek their peace These being near allyed to those Horsemen mentioned in the [a] Rev. 9.17 Apocalypse out of whose mouth proceeded nothing but Fire and Smoke and Brimstone The Church cannot well deal otherwise with them then the Apostle would have such [b] Tit. 1.10.11 unruly and vain Talkers and Deceivers in his time dealt with Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Sect. 5 But for those men who are of a better temper as I am confident thousands there are who cannot be chargeable with nor will any Christian Charity be suspected guilty of these Crimes who are yet unsatisfied as to the lawfulnesse of Conformity and therefore yield it not themselves nor advise to it but petition it may not be imposed yet condemn not those that do yea were they convinced they should not fin in so doing they would conform themselves Here me thinks it should be no difficult matter to perswade a Compliance and to shew that it may be yielded without sin and such spirits should be willing to receive satisfaction and take no pleasure in disputing away their Peace Sect. 6 We are not here to dispute the Cause of the Liturgy as to every thing in it nor to inquire whether it may be mended but for the present grant it may and expedient that it should and we know it is under Consideration nor to debate whether it be lawful for the Church or her Governours to impose it upon all her members But she judging this the best way to preserve her Peace to keep out her Enemies and to keep her own Members in unity and order viz. to require of all a due Conformity to her Constitutions in the use of this prescribed Liturgy and the practice of such and such Rites All that we now have to do is to examine not Her reasons of imposing but whether and how far we may or ought to obey the imposition whether we may lawfully or ought to use the publick Forms and suffer our selves to be tyed up to them Sect. 7 And here though indeed the dispute of these things make a great norse in the world and the distance through the heats of men and designs of some is exceeding wide Yet let us well weigh the nature of the things in dispute we shall see there is nothing in them of such moment as will countervail the losse of our Peace there is nothing in them of so dire an aspect as to affright a considering Christian from comming near them nor when the heat of Contention is abated and the Animosities of sides laid down and men soberly consider not what this side requireth or the other denieth but what is fit for each in our places to do will the differences be so wide as now they appear but much more may be done in obedience to the Laws and pursuance of Peace then is yet by some thought good to be yielded Sect. 8 For many that yet dissent and forbear the use of the prescribed Liturgy I dare be their Compurgatour that they abhor the principles of Faction and Disobedience Yet Scandal given by