which sanctifies reason to serve God and the Church in all comely ways may not use those principles and rules for order unity peace and mutual safety of Christians in their multiplied numbers and societies which we are taught and allowed to use in all civil associations Yea and not onely allowed but enjoyned to observe in Ecclesiastical polity and Government by that great and fundamental Canon of the Apostle 1 Cor. 14.40 Let all things be done decently and in order which must hold not onely in private and lesser parcels but in the more large and integral parts of the Church of Christ But Reason then and Religion sufficiently discover the vanity and impertinency of those novel fancies which are obtruded as necessary for all private Congregations when indeed they are and ever have been and will be destructive to the more publick and general good of the Church whose tranquillity honor and safety consists in such dependencies and subordinations which may be furthest remote from those fractions and disunions which arise from that Church-dividing and Charity-destroying principle of Independent Congregations Rom. 16.5 Greet the Church which is in their house 1 Cor. 16.19 The Churches of Asia salute yâ—u which was never used in any times of the Church further than the minority and infancy of the first planting while either Christians were not encreased much in number or not enlarged in place But when the first small company of believers multiplied from a Church in one Family to a Church in many Congregations which could not now with conveniency all meet together in one place they yet as branches still continued both united to the root Christ Jesus 14. The Church of England not blamable for its National communion and also to the main body and bulk of the visible Church by union to that part whence they descended and to which they related and they were not as Colonies or Slips so transplanted and separated as to grow Independently of themselves apart from all others Of which there is no example in Scripture or Antiquity It follows then That what was setled in this or other like Christian Churches was no whit blamable as any thing of meer humane invention or any superfluous and corrupt addition to any precept patern or constitution either of Christs or the Apostles who never prohibited the ordering of Churches in larger associations or Governments extending to Cities and their Territories to great Diocesses Provinces and Nations Since there is no precept or practise limiting Churches power and society to private and single Congregations Yea there are such general directions and examples in the Scripture as command or at least commend rather than condemn those analogous or proportionable applyings of all orderly and prudential means for union and communion according as the various state and times of the Church may require which still aym at the same end the peace and welfare of the Church both in the lesser and the larger extents which are justly so carried on by the wise Governors and Protectors of the Church according to the general principles and rules or paterns of pious and charitable prudence set down in the Scriptures beyond which in this case of the Churches outward order and polity there neither is nor needs other directions no more than on what Text and Subject or in what method and place or how long time and how often a Minister must pray or preach and people must hear Sermons or attend holy duties That antient and excellent frame then of this Church in England which in a National union by civil religious and sacred bonds was so wisely built and for many ages compacted together and which hath been lately so undermined so hackt and hewn with passionate writings and disputings and actings that it is become not onely a tottering but almost a quite demolished and overthrown frame This Church I say hath suffered this hard fate rather through the iniquities of times malice of men and just judgements of God on the Governors and governed who we may fear improved not so great advantages of union order power peace and protection to the real good of the Church and furtherance of the Gospel rather I say by these personal failings than for any either mischief deformity defects or Antichristian excess in the way and frame it self as to its grounds and constitutions Which were setled and long approved by very wise holy and learned men carrying with them as much as any Christian or Reformed Church did the lineaments feature beauty and vigor of those famous Primitive Churches which in the midst of heresies and persecutions kept themselves safe as to truth and charity not by the shreds of Independent Bodies but by the sutures of Christian Associations in Provincial National and Oecumenical enlargements Such ample and noble platforms of religious reason and sanctified wisdom as not ambitious policy but Christian charity and prudent humility embraced which as our new models and projections will never mend so they much commend those antient happy models and paterns by those multiplied mischiefs ensuing inevitably upon the presumptions of posterity which have rashly adventured thus to remove and change the antient limits marks and orders of the Church which Primitive Fathers and Apostles had recommended and setled 15. Seekers thence The Eutychian Hereticks refusing to subscribe the Catholike Faith confirmed by the Council of Chalcedon called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambigentes Dubitantes and after run out to all corrupt opinions Aug. de Haere Nobis qui sam credimus aliud non quaerendum Si enim semper quaerimus nunquam inveniemus nunquam credemus Tert. de Praes ad Hae. c. 10. Quemadmodum Atheorum pars maxima non tam credunt quam cupiunt non esse Deum M n. Fael Non facile invenient veram ecclesiam qui illibenter quaerunt Melancth Which temerity of thus mincing and crumbling or tearing any Church National being the issue of no Synod or Council in the Church but onely of private fancies and most-what mechanick adventures hath we see made some poor souls turn Scepticks and Seekers after true Religion and a true Church being wholly unsatisfied either with the abolition of the old way or the various inventions of new ways These profess whether out of weakness pure ignorance passion or policy God knows That they are Christians no further than to see that all Christian Churches are now and have been ever since the Apostles times adulterous impure deformed and Antichristian That they are wholly to seek for any true ground or way of Christian Religion Church and Ministry even among so many Christians Ministers and Churches That is they cannot see wood for trees nor light for the Sun at noon-day And this may easily be either by reason of wilful blindness or for want of that charity and humility which keeps the hearts and eyes of Christians open and clear or from that darkness and blear-eyedness which prejudice and
16.18 Eph. 2.20 Heb 6.2 in the order of Christs Church which are diligently to attend humbly to obey Heb. 13.17 thankfully to own respect love esteem and honor 1 Cor. 9.11 1 Thes 5.12 13. liberally to requite the doctrine and labors of the true and faithful Ministers 1 Tim. 5.17 who are thus over them in the Lord in a right way and succession of Ministeriall Office divinely instituted and constantly derived authority In the perpetuating of which to so many centuries of years since Christs Ascension by lawfull and uninterrupted succession in his Church the power and providence of God is not less remarkably seen than in the preservation of the Scriptures amidst all persecution confusions and variations of humane affairs Also the love and care of Christ to his Church the fidelity of his promise is evident being no less made true to the Ministry than to the whole Church to be with them to the end of the world and by the Ministry that is made good to the whole Church that the Gates of Hell shall not prevail against the foundations of the Church which are laid upon the writings and by the labours of the Prophets and Apostles and after them still layed and preserved by able faithfull and ordeined Ministers The consecrating or ordeyning of whom by the Imposition or laying on of hands in a continued succession for the good of the Church is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion joyned with doctrines of Faith Repentance Baptism Resurrection and eternal judgement for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands I find not by Scripture practise or the Church afterward so clear and constant as this in Ordination to an holy Ministry Nor can Confirmation be rightly done to the Baptised and Catechised but by those who are ordeined That to deny the Ordination and due succession of Ministers by which to carry on the work of Christ in his Church or to seek to overthrow it in any Church is all one as if men should deny those grand and fundamentall points of Faith Repentance Resurrection and judgement to have been taught by Christ or Baptism to have been instituted that to overthrow and abolish the constant Ministry and Office in the Church can be the design of none but those who care not to turn Infidels and to live in all Atheistical profaness If then there be any force or authority from Scriptures as the Oracles of God to prove by precept institution or example the religious necessity of any peculiar duties or holy Offices and divine Ministrations by which men are made Christians and distinguished as the Church of Christ from the world if the Preaching the word of life the teaching of the histories the opening of the mysteries the urging the precepts the denouncing of the terrors the offering the promises the celebrating the Sacraments the binding to wrath and shutting up to condemnation all unbelievers and impenitents the loosing of penitents and opening Heaven to them by the knowledge of Law or Gospell if these or any other holy ministrations be necessary not to the well-being only but the very being of a Church Christian Sure there there is as I have shewed no less strength pregnancy and concurrent Scripture clearness to convince and confirm the peculiar office divine power and function of the Evangelicall Ministry Without which all those ministrations must needs have ceased long agoe as to any notion or conscience among men of holy divine and Christian that is the appointments institutions messages or orders of Jesus Christ which could never carry any such marks of divine credit and authority meerly from vulgar credulity and forwardness of reception or from generall common talk and tradition among men if there had been no peculiar men appointed by God in his name and by his Commission to hold forth to the world this great salvation to convince or convert or leave men without excuse As there can be no valid message autoritative Embassie credible assignment or conveyance of truth promise command duty comfort bounty or love to others where there is only a generall fame and unauthorised report without any speciall Messenger Embassador Assigner and Conveyer to the authority of whose speech and actions or conveyances not any mans own forwardness nor others easiâ—ess and credulity doth suffice but some peculiar characters Seals and evidences by letters of credence or other sure and known tokens of a truly assigned and really derived authority do give ground to believe or power to validate what any man so performeth not in his own name or for his own interests but to an others who principally employs him and who only can make good what he so far promiseth or declareth or sealeth as he hath commission and authority from another so to do No man that speaks or negotiates in anothers name especially in matters of great consequence of as high a nature as life and death can expect to be believed by wise and serious men and that they should accordingly order both their affections and all their affairs unless they saw the marks of infallible authority far beyond the confidence of a trivial talker and a bad orator In this point then of a peculiar office and function of the Ministry Evangelical which is divinely instituted in which some men are solemnly invested by which all Religion is confirmed and preserved to the Church We have not onely full measure from Christ himself and heaped up by Apostolical precept and example evidently set forth in the Scriptures and pressed down by after Histories of the Church in a constant succession but it is also running over by those necessary accumulations which all right reason order and prudence do liberally suggest both in the Theory and the Practick 8. The peculiar Office of the Ministry confirmed by Reason For first no man by any natural capacity or acquired ability as a reasonable Creature is bound in conscience to be a Minister of the Gospel and holy Mysteries to others for then all men and women too ought to be such or else they sin Secondly Nor yet by any civil and politick capacity as living in any Society or City can any man be obliged to direct and guide others in the things of God since that relation invests no man in any civil power office or authority until the supreme fountain of civil power calls him to the place and endues him with such power much less can it put any into an authority which is divine spiritual and supernatural to act as in Gods and Christs name and to higher ends than humane 3. Nor thirdly doth any rel gious common capacity as a believer or a Christian or as endued with gifts and graces furnish any one with Ministerial power and lay that duty on him for then every Christian great and small yong and old man and woman 1 Cor. 12.25 29. Are all Apostles are
Tert. Nulla vox divina adeo dissoluta est diffusa ut verba tantum defendaâ—tur ratio verborum non constituatur Tertâ—l de prâ—â—l ad Haer. Rom. 12.6 2 Tim. 3.17 which are the oracles of God and hold forth his mind to the world in matters of Religion are to be understood and interpreted not by minds leavened with hereticall pride or Schismaticall peevishness or captious and criticall moroseness or Scepticall cavilings and janglings which commonly drive some other secular and sinister end rather than any thing of true faith good manners and an holy life but with all pious and cautious consideration all humble diligence and ingenuous candor Which first regards the joynt Analogy the concurrent tenor and that clear proportion or rule of faith and holy life in doctrine both â—â—r mysteries and moralities which are evidently shining from many places that are Indisputable either for the clear Instructions in morals or Institution in mysteries or Imitation in Illustrious and commended examples for order and policy All which are enough â—â— make a man of God and any Church of Christ perfect to salvation And such light from the clear propotion and concurrent harmony or constant tenour of Scriptures old and new hath this point of the peculiar function of the Ministry Evangelicall both from the practise and precept of Christ and his Apostles and others after them to which the use and judgement of all Churches do fully attest In that tryall approbation benediction imposition of hands Ordination and solemn mission of some men in the Church to the Offâ—ce and work of the Ministry which is set forth in the New Testament Against all which so full clear proofs and so constant a light what ever can be urged by single texts or solitary and occasionall examples out of Scripture Nolunt agnoscere ea loca S. S. per qua revincuntur hic nituntur quae ex falso composuerunt quae de ambiguitate ceperunt Tertul de praes 2 Pet. 2.16 Tantum veritati obstruit adulter sensus quantum corruptor Stilus Tert. de prae ad Haer. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eplph. l. 75. Acts 8.4 They that were scattered abroad went every where Preaching the word must needs be by these objecters either weakly or wilfully mistaken in the phrase and manner of speaking or else is wrested as St Peter tels us by ignorant and unstable minds from the scope and design of the Spirit of God in that place which is the measure of all right Interpretation Or else it only relates to something done by the rule of occasionall prudence or speaks of some practise which was only temporary not binding or miraculous and extraordinary which cease when the gift and occasion ceaseth or it may be in some cases of urgent necessity which might befall an Infant planting incompleat inorganicall Church either not fully formed and setled in the due order or suddainly pressed and scattered with vehement persecution and so forced from that order and exactness in outward Ministrations of the Church which regard a sociall ut cresceret plâ—bs multiplicaretur omnibus inter initia concessum est Evangelizare Baptizare Scripturas in Ecclesia explanare Vbi autem omnia loca circumplexa est Ecclesia conventicula constituta sunt rectores caetera officia c. Vt nullus de clero auderet qui non ordinatus esset praesumere officium quod sciret non sibi creditum c. Coepit alio ordine providentia gubernari Ecclesia Com. in Eph. 4. Amb. asscripta Tit. 1.11 Gal. 5.12 1 Tim. 1.20 publike and common more than a solitary and private profession of Religion and which in the Churches setled condition they otherwaies duly and conscientiously observed as the will of God All which extraordinary cases are in all wise mens judgement very far different and distant from that of this Church of England unless it may seem under some persecution by slanderous toungs by false Brethren and deceitfull workers and disorderly walkers the troublers of our Israel whom the Apostle Pauls charity to this reformed Church would no doubt have wished that either their mouths might be stopped or they might be cut off and delivered with Hymenaeus Philetus and Alexander the Copper-Smith to Satan that they might learn not to blaspheme the Scriptures and the true Ministry and this true Church and in all these the Gospeâ—l and name with the Spirit and grace of Christ all which have been manifested among us by the Ministers of this Church 3. Those and the like places answered in generall The no validity of such captious disputings by Scripture against Scripture Truly I do not think that the so oft repeaters of their Socinian Crambes The objectors of those and the like single places or those temporary and occasionall practises in Scripture by which men or women unordeined to be Ministers did privately teach or publikely prophesy can be so weak and silly many of them for some of them are men only in malice against the Ministers but children in understanding as to believe That there is any such weight or force in any of those objections which their own reason and conscience if not blinded with passion and prejudice against the Office of the Ministry will not tell them have very easy fair and full solutions Either first from the extraordinariness of the gifts which were but temporary and to which these men can with no face pretend by any thing yet discovered by them Adulteria Scripturarum â—â—positionum mendacia Tertul Their zeal to disgrace and destroy the Ministry by perverting and wresting the Scriptures is no sign of their Apostolicall gifts but of their Satanicall or Schismaticall malice Or secondly they are answered fâ—om the case of the Church in some places newly planted or persecuted and scattered Or thirdly by the common exercises of private Charity among believers one to another which all good Christians and Ministers allow still and rejoyce in the order usâ—fulness and modâ—sty of those charitable gifts and Brotherly exercises which may â—n their proper place being duly regulated as well consist with the divine authority and peculiar eminency of the Ministeriall function as the Moon and Stars may be in the same firmament with the Sun Although shining in a different time and orb with different lustre and to far less degrees of influence yet to the same common end the good of this inferior world So that no wise and gracious Christian in reason can or in conscience ought to sheath those or other Scriptures in Ministers bowels which are rather for their defence and assistance Shewing indeed the great use of a constant peculiar Ministry to prevent the Churches desolations and such neccessities of meaner supplyes So far are they from affording any ground either wholy to give a bill of divorce to the setled Ministry which by so many clear and pregnant texts is plain to be dâ—vinely
Christ Which Timothy in his infirm person could not do but in his care to transmit the holy patern to posterity and to his successors he might as he was enjoyned be said to do For what is once well done in a regular publike way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Perenâ—â—s est aeterna praeclari exemplaris virtus Jeron Quadratus Atheniensis Eccl. Episcopus Apostolorum Discipulus Jeron Ep. ad Mag. St. Jerom tels us that St. John wrote his Gospell at the intreaty of the Bishopâ— of Asia Catal. Script Eccl. c. 9. Rev. 2. Angels i. e. Apostoli nuntii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bibl. è Diod. Sic. l. 40. Austin Sub Angeli nomine Laudatur praepositus Ecclesiae So Beza Annot. The chief teacher in the Synagogue was called the Angell of the Congregation Anisw in Deut. 31.11 So Malachi 2.7 The Priests lips shall preserve knowledge for he is the Angel or Messenger of the Lord of Hosts is ever after done as to the permanency of that vertue which is in a good and great example What other Churches did observe after the Apostles times Ordo Episcoporum ad originem recensus in Johannem stabit autorém Tertul. l. 4. c. 5. ad Marcio So Clem. Alex. testifies that S. John made Bishops in Asia Ignatius Epist ad Ephâ—s but twelve years after the Revelation written Dionysius Polycarpus Placed by St. John for the Bishop of â— Smyrna Iren. l. 3. c. 3. Before the Revelation So the Epistle of the Smyrnenses justify of him calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. Hist 116. Anno 1450. Fratres Bohemi lib. de fide moribus eorum as to the manner of their Government when they grew numerous and spread to many Congregations and Presbyteries we may easily be resolved both by the testimony and practise of all Antiquity Fathers Councils Historians who have registred the uninterrupted succession of Bishops from the Apostles both in the seven Asiatick Churches mentioned in the Revelation whose * Angels were generally taken for their Presidents or Bishops and some of Apostles then living when as Archippus Evodius and Onesimus and Polycrates were Bishops c. What after times observed is evident to this day among all Christians even those of the Eastern and Abyssine Church have still their Bishops so the Greek and Muscovitish Churches so the furthest Asians which are thought to have been first converted by St. Thomas who furthest from believing did the penance of travelling furthest to Preach the Gospell in India And I observe the Fratres Bohemi in their persecuted state and poverty for a long time still retained a very happy and comly order of Episcopall Government Truly I never found so much light of Scripture patern and precept enjoyning any one or more Presbyters to do all those works of power and jurisdiction Nor ever did they without the presence of an Apostle or some Apostolicall successor and Bishop regularly ordein excommunicate silence c. so far as I can yet learn There are but two texts that mention the Presbytery and but one which can be pretended for ruling Lay-Elders which yet these are not preceptive or institutive but meerly narrative and touching without expressing any joynt power Office or Authority of Presbyters with any President or Bishop much less without them and against them Yea I read in St. Judes Epistles v. 8. foul marks put upon those in the Church that despise dominions and speak evill of dignities Against whose proud and seditious practises a woe is denounced Vers 11. as against men cruell like Cain covetous like Balaam ambitious as Korah factious disturbers of that order which God hath set in his Church as well as in civill societies after the mutinous example of Korah and his company Numb 16.3 who rose against both Moses and Aaron parallel to whose evill manners and disorderly practises 2 Pet. 2.10 these men had not been against whom St. Jude here and St. Peter in his second Epistle so sharply inveighs as presumptuous self-willed despisers of dignities c. unless there had been some eminencies in the Church Christian as well as was among the Jews which these men were most bold to oppose and contemn As for the civill powers Rom. 13. 1 Pet. 2.13 that then were in the world humble Christians made conscience as God commanded them to submit to them in all honest things And those hypocrites were no doubt too wary to adventure any thing against them whose power was terrible by the sword But the Orders Governments Dignities and Dominions in the Church were exposed by their weakness to the scorn and affronts of any such proud and tumultuating Spirits which covered themselves under the veil of Christian Religion yea and pretensions of the Spirit too Jâ—d 19. the better to set off their Schisms and separatings from that authority power and order which God had by the Apostles setled in the Church even in those times 5 If there were not thus much of Scripture patern and precept pleading fairly for a right Episcopacy yet since there is nothing against it in Scripture or Reason in Religion or morals yea and so much for it in common reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de leg Nihil sit in rep sine ordinis regiminis custodia So Lycurgus o dered ut nullus in repub ordo sine proprio esset Magisterio true polity and almost necessitie in Church societies no less than in either families Cities armies or any fraternities and Corporations of men No doubt the Lord of his Church hath not deprived or denyed that liberty and benefit of good order and rationall Government to his Church which in all civill societies may lawfully be used according to wisdom and discretion Truly we may as well think it unlawfull for one Minister to excell another or many others in age parts learning prudence gravity and gubernative faculties which if they may lawfully he had and are found in some by the especiall gift of God to so great differences from and excellencies above others what Reason or Religion can forbid them to be accordingly used and publikely employed in answerable differences of place and power for the Churches good only Christ â—equires humility in priority Ministry in their majority and service in their superiority proportioned to their gifts and endowments which God never gave in vain Nor doth there ever want indeed a plebs and vulgarity among many Presbyters thought honest and able men some of whom are still young and prone to be passionate imprudent factious and schismaticall whose folly is not yet decocted nor youthfull heats abated c. For the good ordering of whom beyond a contemptible and heady parity a right Episcopall presidency may be as usefull lawfull and necessary as a little Wine was for Timothy in regard of his frequent infirmities 1 Tim. 5.23 which St. Jerom every where owns as the ground of the
indifferency in the Angels of the Churches of Pergamus and Thyatira tolerating any thing and condemning nothing the one suffering those that held the doctrine of Balaam and the impure Nicolaitans who taught all libidinous impudicities to be free for Christians the other for tolerating Jezebel under the colour of a Prophetesse to seduce the servants of God The Apostle Paul commands some mens mouths should be stopped Tit. 1.11 Gal. 5.12 1 Tim. 2.20 who speak perverse things in the Church wisheth those cut off that troubled them He gives over to Satan Hymenaeus and Philetus that they might learn not to blaspheme Gal. 1.8 Denounceth a grievous curse or Anathema to any that should presume to teach any other Doctrine than the Gospell that form of sound words once delivered to the Church which is according to godlinesse 1 Tim. 6.3 1 Cor. 4.2 He tels us that there is not onely a word but a rod or power of coercion left to the Church and its lawfull Pastors or Ministers for the edification not for the destruction of the Church And however this power Ecclesiasticall which is from God Magistratick and Ministeriall power when united as that other Magistratick be wholly severed and divided in their courses while the Civill Magistrate is unchristian yet when he embraceth the profession of Christianity these two branches of power which flowed severall ways yet from the same fountaine God doe so farre meet again and unite their amicable streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Magistratick and Ministeriall Civill and Church power as not to * As those of old that thought Herod to be the Mâ—ssias Terâ—de pras ad Haâ—c 5. confound each other nor yet to crosse and stop one the other but rather to increase strengthen and preserve mutually each other while the Minister of Christ directs the Magistrate and the Christian * As Eusebius tels in Constantine the Greats time who joined with the Bishops and Ministers of the Church in good government Magistrate protects the Minister both of them with a single eye regarding that great end for which God in his love to mankinde and to his Church hath established both these powers in Christian Churches and Societies That neither the bodies nor the soules of Christians should want that good which God hath offered them in Christ nor suffer those injuries in society for the prevention or remedy of which both Magistracy and Ministry are the Ordinances of God for enjoying the benefit of both which blessings as every Christian hath a sociall capacity so every lawfull Magistrate and Minister hath according to their places and proportions a publique duty and authority upon them to see justice and holinesse truth and peace civill sanctions and divine institutions purely and rightly dispensed to inferiours for whose good they aâ—e of God ordained 11. In what case onely toleration of any thing in Religion were lawfull If there were indeed no rule of the written Word of God which Christians owned as the setled foundation of Faith the sure measure of doctrine and guide of good manners in religion both publiquely and privately or if there were no credible Tradition delivered by word of mouth and parents examples which men might imitate for the way of Religion revealed to them by God which was the way before the flood but every one were to expect dayly either new inspirations or to follow the dictates of his own private fancy and reason Nothing then would be more irreligious then to deny all freedom publique as well as private nothing more just than to tolerate any thing of opinion and speculation which any one counted his religion yet even in that liberty of walking and wandering in the dark when no Sun of certain Revelation divine had shined on mankinde Rom. 1.32.2 14. the very light of Nature taught men as among Heathens that some things in point of practise are never tolerable in any humane society But since the wisdome and mercy of God hath given to mankinde which the Church alwayes injoyes the light of his holy Word and a constant order of Ministry to teach from it the wayes of God in truth peace and holinesse not onely every Christian is bound to use all religious means which God hath granted to settle his own judgement and live accordingly in his private sphear without any Scepticall itch or lust of disputing alwayes in Religion But both Magistrate and Minister whose severall duties are set forth and different powers ordained over others in Scripture for a sociall and publique good must take care to attain that good of a setled Religion and preserve it in always of verity equity and charity which may all well consist with the exercise of due authority Nor is it any stinting or restraining of the Spirit of God in any private Christian to keep his Spirit within the bounds of the Word of God Deut. 29.29 wherein the things revealed belong to us and our children Nor is it any restraint to the Spirit of God in the Scripture to keep our opinions and judgements and practises within the bounds of that holy faith and good order which is most clearly set forth in the câ—ncurrent sense of the Scriptures and explained by the Confessions of Faith and practise of holy Discipline which the Creeds and Councels and customes of the Catholick Church hold forth to them Nor is it any limiting or binding up of the Spirit of God in private men for the Christian Magistrate and Minister to use all publique means both for the information conviction and conversion of those under their charge as to the inward man and also of due restraint and coercion as to the outward expressions in which they stand related to a publique and common good But if the negligence of Governours in Church and State 12. What a Christian must doe in dissolute times should at any time so connive and tolerate out of policy or fear or other base passion if through the brokennesse and difficulties of times the sons of Zeruiah be too hard for Magistrates and good Ministers so as the vulgar fury corrupted by factious and unruly spirits are impatient of just restraits but carry on all things against Laws and wiser mens desires to a licentious Anarchy and all confusions in the outward face and publique Ministrations of Religion yet must no good Christian think this any dispensation for any private errours in his judgment or practise In maxima rerum licentia minima esse debet veri Christiani libertas Gib Lex sibi severissima est pura conscientia dei amor Ber. he must be the more circumspect and exact in his station and duty as a Christian when the publique course runs most to confusion tolerating least in his own conscience when most is tolerated by others The love of God and Christ and of the truth of Religion and the respect and reverence borne the order of the Ministry and to the Churches
pretend amendment before God Studiis in umbra educatis Sen. Want of experience in worldly affairs which is hardly gained within mens Study wals oftentimes prompts warm spirited men first easily to approve then passionately to desire afterwards weakly and unproportionably to agitate Consilia callida inhonesta prima fronte laeta tractatu dura eventu tristia Tacit. those precipitant counsels and specious designes which oft prove to the shame and ruine of themselves and their seduced party Indeed few Ministers of more pragmatick heads and popular parts but think themselves fit to be and take it ill if they be not Counsellours of State Members of Synods or moderators and determiners of all affaires both Ecclesiasticall and Civill hardly acquiescing in any thing as well setled either in Church or State wherein regard is not had to their judgement party and perswasion of which they are alwayes so very well perswaded that when they cry most down others as Churchmen from having any foot or hand in any civill businesses themselves can presently step in over head and ears so far implunged in State troubles and secular commotions that they hardly ever get out of them with honour and safety or with inward peace and comfort Nor can they easily lick off that bloud which may lye upon them when they have no weapon left them but their tongues The truth is no men are more violently and superstitiously devoted to their own fancies and opinions than some Ministers are none more unfeigned Idolaters of those little Idols which their owne or others imaginations have figured and which they would fain set up as Gods both in Church and State To these they preach it necessary that all Christians should bow down that without this mark of conformity to their way none should either buy or sell Rev. 13.17 And when they have once so far flattered themselves in their own well meaning projects that they proclaim God and Christ to be engaged on their side then they conclude that Hee can by no means be so wanting to his own glory as not to give all speedy and effectuall assistances to all their purposes and designes which are verbally as much to his honour as they would be really to their own advantages if they should prevail and succeed If they be defeated both God and all good Christians of a different minde from them are prone to fall under their hard censures and if they doe not charge him foolishly yet they doe blame their brethren and betters for want of zeal to Christ and to what they list to call his cause Such great counsails are oft agitated in the small conclaves of Clergy men And what they blame in Cardinals abroad or Bishops at home themselves are eager to practise even beyond Richelieu himself For they lay designes not for one Church or Nation but for the whole world Isa 55.8 Iob. 16.2 Forgetting that Gods thoughts are not as mans who may be never more mistaken than when they think they doe God very good service even by killing of others Nor are indeed the thoughts of the wisest and most learned Ministers or the humblest Christians such as those mens pragmatick projects are who by easie perswasions and popular presumptions do so much slight all ancient wayes and Catholick customes of the Churches of Christ which are the great seales of Religion both evidencing and confirming those holy orders and institutions which were appointed by Christ and his Apostles Pretending to follow some new Scripture rules and patterns in things of extern order and discipline which can never by any sound interpretation of the places alledged be supposed or proved to be either diverse from or contrary to the universall way and use of the primitive Churches who without doubt were as carefull to act in their outward order and government of the Church according to Apostolicall patterns and traditionall institutions which were first the rule of the Churches practise as they were faithfull to preserve the Canon of the Scriptures which were after written and to deliver them without variation or corruption to posterity But specious novelties in Religion or Church forms once formed in some mens heads are prone to move their hearts with very quick excitations and zealous resolutions Soon after like salt-rhewms they descend and fall upon their lungs provoking them to continuall coughs so that they cannot be silent or suppresse their desires of new things in Church and State Then they are violently carried on to the spreading of their opinion and way to others who are easily made drunk with any new wine At length they run giddily and rashly to some rude precipice where if they go on they are destroyed if they retreat it is not without shame from others and regret in themselves Together with after jealousies of State brought upon their whole function or that faction at least it being a case sufficiently known that most men are so much self-flatterers and self-lovers that they are impatient of any defeats ready to study and watch oportunities of revenge when they see the children of their brains which soon become the darlings of their devotion to prove meer abortions or to be violently dashed in pieces when indeed they never had the due formations of Scripture nor conceptions of Reason nor productions of Prudence Hence in Politicks many times sharp examples have chastened severely the preposterous machinations and motions even of Churchmen and Ministers when they forsake the ancient refuges of Christians and Ministers especially which were preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. prayers and tears and betake themselves to swords and helmets to plots and conspiracies If those Ministers of hotter spirits doe not yet others do finde themselves sufficiently taught that wiser temper and modest behaviour which becomes Ecclesiasticks in all civill relations and affaires especially if they carry any face of change and novelty or have the least lineament of factious non-conformities to the established laws and customes in Church or State wise men have sufficiently seen those miseries obscurities and disgraces which as black shadowes have attended even Churchmen in that shame and those defeats by which God hath quenched the rash heats and over boylings of their fancies hopes and activities 3. 3. Some Ministers errors not imputable to all Therefore my answer to the main of this Calumny is by way of humble request to all excellent Christians that the jealousies which some Ministers weaknesse rashnesse or folly may have occasioned may not reflect upon the whole function of the Ministry nor the sins and errours of any mens persons be imputed to their profession as if it were among the principles of all Ministers never to rest quiet from civill combustions till they have their wils That Ministers may have many failings is not denyed if you would have them wholly without fault you must have none of humane race and kinde Not onely Gods exactnesse but sober
semper valuit ut quae cunque ab hoc consensu confirmata videam mihi sacrosancta immutabilia videantur Bishop Carleton de Consen eccles cap. 11. cap. 277. and humble Christians do and ever did the constant clear and concurrent which is the truly Catholick testimony of the Church in which so much of the truth Spirit and grace of God hath alwaies appeared amidst the many cloudings of humane infirmities to be far beyond any meer humane record or authority in point of establishing a Christians judgement or conscience in any thing that is not contrary to the evident command of the written word of God However some mens ignorance and self conceited confidence like bogs and quagmires are so loose and false that no piles never so long well driven and strongly compacted by the consent and harmonious testimonies of the most learned writers in the Church can reach any bottom or firm ground in them whereon to lay a foundation of humane belief or erect a firm bank and defense against the invasion of daily novelties which blow up all and break in upon the antient and most venerable orders practises and constitutions of the Church where ever they are yet continued which being evidently set forth to me by witnesses of so great credit for their piety diligence fidelity harmony integrity constancy and charity I know not how with any face of humanity or Christianity to question disbelieve or contradict Under which cloud of unsuspected witnesses I confess I cannot but much acquiesce and rest satisfied in those things which others endlessly dispute because they have not so literal and preceptive a ground in Scripture Quod universa tenet ecclesia nec consiliis institutum sed semper retentum est non nisi autoritate Apostolica traditum rectissimè creditur August cont Donat. l. 4. In Concil Loodic Melito Episc Sard. missus ut autographa ubique decernat c. Constabit id ab Apostolis traditum quod apud ecclesias fuerit sacrosanctum Tert. ad Mar. l. 4. however they have a very rational exexemplary analogical and consequential authority from thence which is made most clear as to the minde of God by that sense which the Primitive Doctors and Christians who lived with or next to the Apostles had of them and by their practise accordingly in the ways of Religion Thus the Canonical Books of the Scripture especially those of the New Testament which no where are enumerated in any one Book nor as from divine oracle any where commanded to be believed or received as the writings of such holy authors guided by the dictates or directions of Gods Spirit we own and receive as they were after some time with judgment and discretion rejecting many other pretended Gospels and Epistles antiently received by the Catholike Church and to this day are continued So also in point of the Church Government How in right Reason Order and Religion the Churches of Christ either in single Congregations and Parishes or in larger Associations and Fraternities ought to be governed in which thing we see that sudden variations from the Churches constant patern in all ages and places hath lately cost the expence not onely of much Ink but of much blood and have both cast and left us in great scandals deformities and confusions unbeseeming Christian Religion The like confirmation I have for Christians observing the Lords day as their holy Rest or Sabbath to the Lord and their variating herein upon the occasion of Christs Resurrection from the Seventh day or Jewish Sabbath which is not so much commanded by Precept as confirmed by Practise in the Church so in the baptising of the Infants of Christian Parents who profeâ—s to believe in Jesus Christ onely for the means of salvation to them and their children which after Saint Cyprian Saint Jerom and Augustine affirm to have been the custom of the Catholike Church in and before their days so as no Bishop or Council or Synod began it Cypr. ep ad Fidum Aust ep 28. And no less in this of the peculiar distinct calling order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afric in Con. Carth. 1. anno 419. Some things in the Church are setled by Canon others by custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nicoen office and succession of the Ministry Evangelical In all which if the Letter and Analogy of Scripture were less clear than â—t is so that the doctrines of those particulars which are among Christians counted divine were â—ike Vines and Honey-suckles less able to bear up themselves in full authority by that strength and vertue which they receive from the Scripture Precept where undoubtedly their root is and from whence they have grown shooted out so far and flourished in all Churches yet the constant judgment and practise of the Church of Christ which is called the pilâ—ar and ground of truth are stayes and firm supports to such sweet and usefull plants which have so long flourished in the Church of Christ whose custom may silence perverse disputes of corrupt and contentious minds And indeed doth fully satisfy and confirm both my believe and my religious observation of those particulars as sacred and unalâ—erable Nor hath any of those things Eucharistia sacramentum non de aliorum manu quaÌ„ prasidentium sumimus Tertul de Coro Mil. Impositionem manuuÌ„ qua Ecclesiae mininistri in suum manus initiantur ut non invitus patior vocari Sacramentum ita inter ordinaria Sacramenta non numero Calvin Inst l. 4. c. 14. sect 2. Amb. l. 5. ep 32. ad Valentin Commends that sentence which the Emperours Father had wrote touching judicatories and Judges in Church matters In causa fidei vel Ecclesiastici muneris eum judicare debere qui nec munere impar nec jure dissimilis constanter assero more clear evidence from Scripture or Catholick practice than this of the calling and succession of the Ministry of the Gospell hath wherein some men after due tryall and examination of their gifts and lives made by those who are of the same function and are in the Church indued with a derivable Commission and Authority to ordein an holy succession of men in the Ministry for the Churches use are by fasting prayer and solemn imposition of hands in the presence of the faithfull people publikely and peculiarly ordained consecrated set apart sent and authorised in the power and name of Christ to preach the Gospell to all men to administer the holy Sacraments and respectively to dispense all those holy duties and mysteries belonging to Christian Religion among Christian people that is such as profess to believe that Jesus Christ is the only Saviour of Sinners Which holy and most necessary custom of ordaining some fit men by others of the same function to be Ministers in the Church hath not only the unanimous consent and practise of the Orthodox Christians and purest Churches in all ages from the Apostles times But no Hereticks or Schismaticks who owned any
merited of him by suffering on the Cross and enduring the shame for his Churches salvation yet he left not his Disciples comfortless but as he promised sent his Spirit publickly and eminently upon the Twelve principal Apostles Acts 2. John 20.21 whom he had formerly chosen and appointed in his and his Fathers Name to Preach the Gospel to whom he gave the Keys of the Kingdom of Heaven as to the Stewards and chief Deputies or Ministers of his houshold in his absence instructing them what to do on what foundation of faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority i. e. Legitima potentia Matth. 28.18 19 20. Mark 16.15 to build his Church by what Sacramental seals to confirm believers giving them full power and commission to go into all the world by Teaching and Baptising to make Disciples confirming this power to them by breathing on them and conferring farther Ministerial gifts of the Spirit upon them promising also to be with them to the end of the world which could not be meant of their persons who soon died but of their successors in that Office and Ministry that the same power authority and assistance should be with them in that holy way to which he thus ordeined and sent them by a divine charter and durable commission After all this for further publication of this great Authority and Ministerial power given to the Apostles and their Successors and for the confirmation of it both to their own consciences John 14.17 Acts 2. and to all the world the holy Spirit as was promised came upon them in the shape of fiery cloven tongues filling them with miraculous gifts and all Ministerial power both extraordinary in their persons and ordinary derivable to their Successors such as the wisdom of Christ thought most fit both for the first planting of the Church with miraculous gifts attending the Ministry of the Gospel and the after propagating of it by the same Ministry confirmed by the constancy of the Martyrs and Confessors which were in stead of daily miracles This whole frame polity and divine constitution of the order power and Ministry that should succeed Christ Jesus in his Church was no other than the proper effects of Christs prophetick power and wisdom for the instructing his Church an act or ordinance of his Kingly power for the governing of it and a fruit of his Priestly power and care for a right Liturgy or officiating to be continued in his Church thus furnishing it with an holy Succession of Evangelical Priests and Ministers in his name and authority who might always teach guide and govern also supplicate for consecrate and offer holy things with the faithful and for them namely the sacrifices of prayers thanksgiving and praises especially Heb. 9.14 10.12 that Eucharistical memorial of that one great oblation of himself once made on the Altar of the Cross for the Redemption of the World which is the great accomplishment of the Jewish Prophecies the abolishing of their Types and Ceremonies the main foundation of the Christians Religion and the chief subject of that Evangelical Ministry which Jesus Christ himself hath thus evidently instituted and sealed in his Church For whose sake he hath given those Ministerial gifts with a distinct power and authority making some not all either Apostles or Prophets or Evangelists or Pastors and Teachers Eph. 4.11 12. 1 Cor. 12.4 5 21 28. For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ c. And this by as manifest a distinction both for gifts and place and use as is in the parts of the body between the eyes and the hands the head and the feet Vers 29. So that all are not Apostles nor Prophets nor Teachers that are Believers and Members of the Body of Christ his Church no more than every part is an eye in the natural body however it partake of the same Soul as Believers do of the same Spirit 1 Cor. 12.6 7. yet in different manifestations of which difference of gifts and office those onely are to judge whom the Spirit of Christ hath enabled with gifts and indued successively in the Church with power from Christ to judge of them and accordingly to invest them 1 Cor. 14.32 The spirits of the Prophets are subject to the Propheâ—â— V. 33. For God is not the Author of confusion c. by solemn and holy ordination into the orderly power of exercising those gifts which they are judged to have received from the Spirit of Christ for the good of the Church both for Instruction and for Government of it Without which divinely-constituted Order and Office of Ministry began in Christ by him derived to the Apostles and by them and their successors constantly and duly observed to these days the Church of Christ had long ere this been a monster made up of confused excrescencies a very heap and huddle of Ignorance Heresies Schisms all maner of erroneous blindness and extravagant madness like those mishapen prodigies which we may often see among those who having cast off the lawful succession the sacred and antient order of the Ministry do in their varieties exceed even the mixtures and productions of Africa After Christs Ascension 5. The Apostles ordain and command other to ordain Ministers we have no less evidence of Scripture for the undoubted practise of the blessed Apostles when they had by a divine lot first filled up that place and part of the Ministry from which Judas had faln Acts 1.25 For having received power Ministerial immediately from Christ they did duly conscientiously orderly and effectually fulfil their own Ministry and also took care to ordain others that might do so too both in their times and after them distributing their own labors into several Countreys and to several sorts of people Gal. 2.7 some to the Circumcision of the Jews others to those of the uncircumcised Gentiles Among whom they exercised their Office and Ministry 1 Coâ— 5.20 As Aâ—â—â—â—sadors â—oâ— Christ as though God did be eech you by us we pray y u in Christs stead be ye reconciled to God 1 Cor. 3.9 2 Cor. 11.2 Esth 7.8 Eph. 4.11 Acts 14.23 And when they had ordained them Presbyters in every Church in Lystra Iconium Antioch c. Acts 20.28 Take heed to your selves and to all the flock over which the holy Ghost hath made you Bishops or overseers to feed the Church of God c. Pauls speech to the Presbyters of the Church of Ephesus V. 17. 1 Tim. 3. 5.22 Lay hands i. e. by way of ordination to the Ministry 2 Tim. 2.2 The things thou hast heard of me commit thou the same to faithful men who shall be able to teach others also Tit. 1.5 I left thee in Creet that thou shouldst ordain Elders in every City as I had appointed thee Non tam solicitus de cura Timothei sed propter successores ejus ut
all Prophets are all Teachers c. 18. All are not nor are any such as they are Christians or gracious c. 1 Cor. 12. ought to minister holy things to others to challenge the Keys of Heaven to themselves to be as in Christs stead to rule and oversee his house which cannot avoide as the Apostle proves abominable absurdities and detestable confusions no way beseeming the wisdom of Christ the majesty of Christian Religion or that order and decency which ought to be in Church-Assemblies being as contrary to reason as if every servant in an house should chalâ—enge the power of the Keys and the Stewards place or every member the office of the eyes tongue and hands by vertue of that common relation it hath as well as these parts to the same body the same soul and head As then right reason tells us beyond all reply That neither natural nor civil nor religious common gifts endowments or abilities instate any person in the office of Magistrate Judge Ambassador Herald Notary or publick Sealer Fraus est injuria quic quid agitur sub alterius persona sine debita ab illo autoritate Reg. Jur. Matth. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority is given unto me in Heaven and in Earth that is in order to perfect Christs design his Churches good Acts 1.8 Autoritas delegata ab altâ—rius voluntate pendet tam quoad ipsam potestatâ—m quam ad derivandi modum Reg. Jur. 1 Cor. 4.19 I will know not the speech of them that are puffed up but the power V. 20. For the Kingdom of God is not in word but in power i. e. That holy polity and orderly Kingdom which Jesus Christ hath set up and governs in his Church is not managed by confident praters but by authoritative Preachers Matth. 7.28 As Christ Jesus so his true Ministers teach and administer holy things as men having authority and not as the Scribes which places require not onely personal sufficiencies for the office but an orderly designation and induction to it from the fountain of civil power either mediately or immediately The same right reason which is most agreeable and servient to true Christian Religion requires a right derivation or conveyance of all supernatural Ministerial Church power which is in and from Jesus Christ as the sole supreme head and divine origin of it either immediately as they and none others had to whom Christ first consigned it and both by miraculous gifts and works confirmed it to be in them or mediately as those Bishops and Presbyters had it who without force fraud or any sinister way of usurpation or bold intrusion received this power from the Apostles by prayer and benediction with imposition of their hands in the name of Christ and from them their successors have lawfully derived it without interruption to the true Ministers of the Gospel even to this day as I have proved which not onely the Scriptures of undisputable verity but even those other very credible Histories of the Church and other Records of learned and holy Men in all ages to these times which the providence of God hath afforded us do abundantly declare all which to deny with a morose perverseness or rustical indiffereâ—cy is as if a Hog should answer all arguments with grunting And to act contrary to so strong a stream of concurrent Authorities both as to the judgment and practise of the Church in all ages is a work onely fit for Ranters and Seekers and Fanaticks or for Jews Turks and Heathen Infidels but not for any sober Christian that owns in the least kinde the Name of Jesus Christ or desires to be a member of any true Christian Church In which as all true and humble Christians have always enjoyed and with thankfulness owned the rightful succession and authority of their oâ—dained Ministers Pastors and Teachers so the Lord from Heaven in all ages hath witnessed to them by his blessings of truth and peace on the hearts of his people and by their means chiefly continuing the light of the Gospel to these days amidst those Heathenish persecutions Heretical confusions and Schismatical fractions which have sought to overthrow the Being or the Purity or the Order and Unity of the true Church To this judgment and testimony of Scriptures and antient Writers both in right and fact I might adde a cloud of witnesses from later reformed Divines which were very learned and very holy men far above the vulgar spirits both in other Churches and in this of England all agreeing with our excellent Bishop Jewel Bishop Jewels Apology Ministrum Ecclesiae legitime vocari oportere rectè atque ordine praefici ecclesiae Dei Neminem autem ad sacrum Ministerium pro suo arbitrio ac ibidine posse se intrudere That no may may intrude himself into the Ministry by his own will and pleasure or by any others who are not of that Order and Calling but he ought to be lawfully called and duly ordained by those in whom the lawful succession of ordinative power ever hath been and still is rightly placed and continued Agreeable to which there is a whole Jury of eminent Modern Divines alleged by a late industrious and ingenuous * See Master Halls Pulpit guarded Author who hath spared me that pains 9. The Priestly order among the Jews Joel 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss de vita Mos Aronis Virga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 3. ep 20. Philo. Judaeus de sacerdotâ—o Aaronis calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 16. Exod. 19.6 2 Chro. 26 20. Vzziah ceased to be fit to rule as a King being smitten with Leprosie who usurped the office of the Priest 1 King 13.33 4. I may adde by way of confirmation of that common equity and rules of order which must be among men in all things and most necessarily in things truly religious The inviolable Function and peculiar Office or Order of the Priests and Levites which were the Ministers of the Lord in his antient Church of the Jews which is a most convincing instance to prove not the sameness and succession of that Order but the equity comliness and exemplariness of a peculiar Ministry for holy things among Christians under the Gospel since that Levitical Ministry was not more holy or honorable nor more distinguished in power and authority and office from the people than this in the Christian Church which is more immediately derived from Christ as clearly instituted and ordained by him and more fully exhibitive of him both in the Historical Truths and in the Mystical gifts and graces of his Spirit Yet we see who so despised or violated that Order and Ministry among the Jews under pretence of a common holiness in Gods people who were in a spiritual sense indeed called an holy Nation and a royal Priesthood so as to confound the Functions and Offices divinely distinguished either the earth from beneath devoured them
the only Scriptures the Church had which St. Peter calls the more sure word of Prophecy by which it might appear to the Church more clearly that the crucified Jesus was the Christ the promised prefigured and prophecyed Messias so establishing the tradition and history of the new Testament which concerned the Nativity life miracles sufferings death resurrection ascension c. of Christ by the places of the old wherein oft times an Auditor among them might have that further light revealed to him as to the fuller sense of any place which another was handling and this but occasionally not as a constant habit only at present it was beyond his naturall abilities or endowments acquired by studies c. Nor was this then an extraordinary gift for the confirming and establishing of the new planted Church or Christians in the faith ever used as it ought but with great order all gravity charity humility and peace among those that were truly so enabled And when any vain pretenders came up to abuse it the Apostle requires that there be a due tryall and subjection of these spirits of the Prophets to the Prophets who might wisely discern between true and false between holy wise and excellent inspirations which were pertinent interpretations or apt clearings of Scriptures and those weak impudent and impertinent ostentations which were either very false and foolish or vulgar and ordinary Which Secondly is the most 2. Of right interpreting and applying Scriptures 2 Cor. 2.17 that our Antiministeriall adversaries who affect the name of Prophets commonly amount too while they handle the Scriptures most what with very unwashen hands so brokenly corruptly rudely rashly and perversely as makes them not any way extraordinary Prophets but ordinary proclamers of their own ignorance shame and impudence who think they may take liberty in nothing more than in abusing and wresting the holy Scriptures which are sufficient to make any man of God perfect both in gifts and graces in abilities and in humility And which should not be handled either privatly or publikely but with great humility care diligence exactness and conscience Since 2 Pet. 1.20 2 Pet. 3.16 as they were not of private and humane invention so nor are they of private interpretation after every mans sudden unstable and unlearned fancy Who rashly singles out texts of Scripture here and there as they do a Deer out of a Herd and runs them down till they fall at the foot of his fancy or opinion torturing and racking the places till they speak to his mind and sense Thus often times the Church of Christ hath seen men of proud and corrupt minds as they say Toads of good Eggs hatch Cockatrices from some places of Scripture ravished from their fellows Omnia adversus veritatem de ipsa veritate constructa sunt operantibus aemulationem istam spiritibus erroris Tertul. Apol. c. 47. Dominici eloquii fures violatores Aust De Donatistis Retract l. 21. Falsa interpretatio Scripturae est nervus Satanici regni Hilar. and wrested from the main scope and context bring forth most hereticall and monstrous productions contrary to those truths which are most clearly set forth in the whole tenour or Analogy of the Scriptures as their great design and main intent Such those of old were against the divinity and humanity of Christ Against the holy Trinity Against the grace of God and of late against the Law the Souls Immortality good works both the Sacraments all holy duties as forms Against any resurrection and judgment to come against the very being of any Catholick Church against the Scriptures themselves And so now against any Succession or peculiar order of ordeined authoritative Ministers to hold forth the Gospell of Christ and true Religion to the world So the Maniches from Eph. 2.2 By nature you are the Children of wrath argued Nature of man to be Evill And from a principle of darkness and sin coeternall with the good God Aust Retract l. 15. Apollinaris and Eutiches argued from the word was made flesh That Christ had not two distinct natures but only one the flesh turned into God So Arrius against the Divinity Nestorius against the Unity of the person of Christ The Anthropomorphites urged Scripture for those humane shapes which they grosly imagined to be in God as in Man because God speaking to man speaks as man not as he is in himself but as he is most conceivable by us In none of all which errors those Patrons of them any more than these for liberty of opining and of prophecying as they list will seem to want either reason or Scripture which sometime they will call a dead letter yea and killing too Affirming that both it and the Ministry too are needless that all are taught of God by a quickning Spirit and a Speciall unction c. The same men can prophesy too if you let them alone against all civill property and common equity and honesty 1 Cor. 3.22.23 2 Cor. 4.15 Rom. 13.8 Joh. 6.27 out of that place All things are yours and you are Christs and Christ is Gods Against borrowing or at least paying any pecuniary debts by Ow no man any thing but love Against all honest labour and diligence by Labour not for the meat that perisheth Take no thought for to morrow Mat. 6.25 1 Pet. 3.3 Tit. 1.15 Mat. 23.9 Against all modesty and decency in cloaths by that not of putting on of apparell Against all restraints of Laws and bounds of holiness in any thing by that to the pure all things are pure All things are lawfull for me 1 Cor. 6.12 Against all duty to Parents subjection to Masters and Magistrates 1 Pet. 2.9 by call no man Father or Lord 〈◊〉 be not ye the servants of men 1 Cor. 7.23 by being Gods freemen for you are a royall Priest-hood ergo no peculiar Ministry whereas that was said to the Jews first who had a peculiar Priest-hood by which the whole Nation was blessed and honoured of God Exod. 19.5 Thus the devill and his seducing instruments never want their lectures quotations and common placeâ— out of the Scriptures When pride poverty and liberty once meet together to prophecy as they list what mad work do they make with Scriptures Religion conscience and all order and Laws of Church or civill societies As those false Prophets in Germany not long ago did and others after in England designed to have done Munter and Phifer Hacket and Arthington making the holy Scripture which is the pure fountain of life the very sink and receptacle of all heady opinions and sordid practises When as the Holy Scriptures Purissimum veritatis sontem in puridissimam errorum sentinam vertunt haeretici Jeron S. Scripturae locis multi abutuntur ut si quis medicinalibus ferramentis se graviter vexet quae non ad vulner anduÌ„ sed ad sananduÌ„ sunt instituta Aust Ep. 141. Sensus Scripturae expetit â—ertae imerpretationis gubernaculum
Author endevours may merit as much freedom and publique encouragement as others vainly affect and insolently usurp under the pretence of their prophesying gifts when indeed they are for the most part but meer pratings very weeds and trash the soyland load which may rend this Gentlemans net but they are not those good fish which he seeks to catch not so much it seems for the Churches necessities which the constant Ministry may well as it ought to supply as he confesses but for its Lenten dainties and varieties which blessed be God are not hitherto much wanted in any Church and least of all in this which hath hitherto enjoyed those Manna and Quails which the Lord hath from heaven plentifully poured round about its tents by the care and pains of the able orderly and duly Ordained Ministers If some places in this Church have wanted of that large provision yet others have gathered so abundantly Numb 11.20 Satietas omnis sibi ipsi contumeliosa Aust and fed so excessively that while they murmur they surfet while they complain their food comes out of their nostrils as sometimes theirs did among the ingratefull and wanton Jews These concessions then of all able and true Ministers 14. Answer to the Aspersions of pertinacy and superstition cast upon the Ministers in that book being so liberall and friendly to all private uses and to all gifts which are really fit to be publike I cannot tell what that great and dangerous pertinacy is with which that Gentleman towards the end of his book p. 78. charges so gravely and threatens so severely the Preachers in England as if all the fire of Gods and mans wrath which hath faln on them in these times hath not made them so much as willing to part with and be purged from their Babylonish superstitions their popish opinions and practises which sayes he they hold as fast as their right hands and right eyes A very sad reflexion if true upon All us that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ep 54. Lingua maledica sanctos carpere solita est insolatium delinquentium Ieron ad Eust Cum quis clericus Ceciderit statim omnes tales esse licet non manifestari possunt â—actitant profani cum tamen si maritata aliqua adultera sit non statim uxores suas projiciunt nec matres suas tales esse dicunt Aust Ep. 1.37 Ideo à malis boni petuntur calumniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. and must ever own our selves Christs Ministers And wherein this Gentleman had done more worthy of himself if he had given clear and particular instances than such generall and obscure intimations which without sufficient proof will seem no better than those odious aspersions and vulgar calumnies with the Anti-ministeriall Levellers to hide their own deformities are wont to cast upon Ministers and all men that differ from them and oppose their folly out of principles of higher reason and sounder religion than that sort of people use to be acquainted withall From the fauls and faylings it may be of some Ministers but chiefly from the hatred and malice of those men against all true Ministers it 's probable this author may without any great spirit of prophesying foresee and thus solemnly as he doth from the Tripos foretell the great sufferings which Ministers of learning constancy and honesty are like to undergo if God did not as well know how to restrain the pride and power of these men as he doth behold the rage and bitterness of them against all true Ministers Not because they will not come out of Babylon as he phraseth it but because they will not so easily return as many unwary souls do to folly and the principles of all confusion to the oppression of all that truth and order which the wisdom of our pious Progenitors hath observed for 1600. years and transmitted to us from the hands of the blessed Apostles according to the rules of Scripture and all religious reason But what I beseech you is this sinfull obstinacy of the Ministers of England Vid. Aug. Ep. 118. ad Jan. contra praefractos illos qui superstitiosa timiditate consuetudini cujuslibet ecclesia repugnant quae nec fidei nec bonis moribus adversatur Vnaquaque provincia suo sensu abundet pro more consuetudine antiquâ Consuetudines Ecclesiasticae quae fidei non officiant observandae ut à majoribus tradita sunt Jeron ad Licinium Cavendum est ne tempestate contentionis serenitas charitatis obunbiletur Aust Ep. 86. for which this Gentleman hath such a Sybilline rapture and more than a prophetick horror Is it because their judgement is constant to the approbation of that due obedience and legall conformity to which they formerly with good conscience subjected as in matters of extern right and decency in this Church wherein they had a liberty common with all Christians so far as they opposed not either sound doctrine in faith or holiness and morality in manners to conform themselves then in the use of them as now they have liberty not to use them while by force and terrour they are hindered They being not of that nature of things sâ—cred for which a Christian is bound to kindle the fires of Martyrdom nor of private contention against publique Prohibition Is he angry that Preachers do not all suddenly shipwrack their judgements learning and consciences upon every rock of vulgar fury or fancy that they are not presently melted with every popular gloing heat of seeming piety and that they run not into every mould Id viâ—â— gravi prudentique dignissimum non sacile permutatis nec ad vulgi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutum â—uramque leviter commuveri Zanch. Orat. 1 Joh. 4.1 which any faction hath formed for the advantages perhaps of secular interests Is he displeased that they are not taken with admire or adore every Idoll of fanatick novelty that they seriously try the modern spirits whether they be of God or no and receive not every spirit Is he grieved that men of learned and sober piety will not subject the gravity of the Fathers the wisdom of the Councils the acuteness of the Schoolmen the fidelity of the Ecclesiastick Historians together with the excellent learning and acurate judgements of the best modern Writers and Divines in all reformed Churches yea and the authority of the Scriptures themselves Prov. 26.23 Burning lipâ— and a wicked heart are like a potsherd covered with silver dross Grande hoc subtile artificium nescimus vulgi ineptiis novitatibus assentiri non enim tam blandi sumus hominum inimici Ieron Sua dum pingunt vitia nostras dedecorare student virtutes lenones vulgi Erasm Planda pernicies Cyp. de Error AdulantiuÌ„ non amantium vox est Satis pâ—i modo diviteâ— estis probi satis si prosperi sancti sapientes satis si lato magnifico utuntur successui fortia
are transported with ariseth from the like ground as was in the hearts of Tobias and Sanballat Nehem. 4. Solatiam est malorum bonos Ca pere Ieron ut improbi suo malo delectantur ita invidi alienâ— bonâ— terquentur Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amb. and that scornfull crue against the Jews that by their means this Church of God as the Temple is built repayred clensed reformed That by their valiant courage learned skill and vigilant Industry the truth faith holy Ordinances and good manners of this Reformed Church are asserted vindicated preserved and restored from those ruines rubbige sords and demolishings by which erroneous ambitious covetous and licentious minds seek to waste infest and quite abolish the Reformed Religion both in England and every where else In order to which grand design the Anti-ministeriall Adversaries are not wanting to bring all manner of rayling accusationâ— and indign Calumnies against both the Ministers and Ministry of this Church Some of which I think it a shame for me by reciting of them to pollute either my Pen or the purer eyes of those readers who excell in Civility as much as those evill Speakers do in insolency and scurrility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.34 both for carriage and language against the best Ministers in England But it is no wonder if they give us the gall and vinegar of bitter reproaches to drink when they intend shortly to crucifie us All is less than was sayd and done to Christ himself It is part of our honour and blessing to have men speak all manner of evill of us Mat. 5.11 if we can but make it appear to be most falsly and and injuriously as well as most indignly and ungratefully Such manner of speaking becomes no mens mouths but those whose hearts abound with so much malice against the best Ministers who ought to be the best of men and generally are the best of speakers In honour to whose many reall and excellent gifts becomming the dignity of their holy place and function as also in charity to all others chiefly those who most despise and hate the Ministers of this Church I shall endevour to let all men see in the following part of this Apology the malice futility and falsity of those evill speakings wherewith some men please themselves the more because they think they please some others whom they fancy to have a very evill eye and an heavy hand toward such Ministers as most study to please God and to preserve the Reformed religion in this Church of Christ CAVIL or CALUMNY IV. Against the Ministry of England as Papal and Anti-Christian THe fourth Cavil or Calumny then wherewith the office and function of the Ministers of England is battered and defamed among the credulous weak and vulgar minds is this That if there be such a peculiar order and office of the Ministry established in Scripture by a Divine Institution and so continued in the Church by a right Ordination for some times of Primitive purity to a holy succession yet the present Station Calling and Authority of the Ministers of England is apparently Antichristian as derived from Episcopall Ordination and that descended from the Papall or Roman authority which was but of late years abolished as that of Episcopie they think now is neither of them seeming to them to be of Christs appointment or according to Scripture-rule and patern So that if it be necessary to have peculiar Ministers by office it is also necessary to cast off the former order and standing which is degenerated and to begin upon some new account which shall appear to be neerest to the pattern of Divine Institution and primitive practise how ever it may fail of a constant succession for above these 1600. years from Christ during all which time it is evident indeed that Bishops have had a chief place and influence in the Ordination of Ministers and for 1000. the Pope hath chalenged something of Supremacy and Jurisdiction in these Western Churches over all the Clergy both Bishops and Presbyters None of which are fit to serve in Gods house as Ministers while they are not clensed from that leprosie which they have contracted from the Pope and Prelates Answ I will first endevour to take off from the face of our Ministry this scandalous visard of the Papall authority 1 The Papal Usurpation no prejudice to the true Ministry of England more than to all other Christian Institutions which scares some people so very much that they are afraid to medle with any thing that ever passed the Popes fingers except only the lands and revenews of the Clergy Having removed this veil or covering which was sometime over these Western Churches we shall easily see the face of the holy Ministry no less than of other Christian Institutions restored without any Disfiguration or Essentiall change by any such mask as might sometimes be upon it through the policy and folly of many It were a very weak and injurious Conâ—ession no less prejudiciall to the Reformed Churches than pleasing to all the Romish party if the Pope could perswade us Protestants and other Christians to cast quite away and utterly abhor what ever the Papall usurpation hath abused or the Romish devotion hath used in matter of Christian religion Sure then we must seek for other Apostles and Saints other Scriptures and Sacraments another Gospel and Messias than Jesus Christ no less than other Bishops and Ministers For over all these the Popes of Rome have spread the skirts of their usurped authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 67. Plato All things handled by men are subject to be sâ—yied 2 Thes 2.4 Antichristus ChristuÌ„ mentitur turpitudinem vitae falso nominis honore convestit Jerom. ad Geront Amara erat Ecclesia in nece martyrum amarior in conflictu haereticorum amarissima in moribus domesticorum Ber. â— 33. in Cant. Petri CathedraÌ„ occupat tanquam Leo paratus ad praedam bestia Apocalyptica cui datum est os loqueus blasphemias bellum gerere cum sanctis Ber. ep 125. Maâ— 21.13 Christus Templum Dei cauponibus latronibus deturpatum non diruit aut penitus detestatur sed purgamenta ista faeces ejiciendo Dei domum in diviniorem usum asserit hoc modo in pristinum honoram restituit Chem. Mat. 23.2 Mat. 15.6 their impure mixtures their corrupt doctrines and superstitious manners Who as far as they are Antichristian that is go in any wayes contrary to the holy rule and humble patern of Jesus Christ yet might yea and ought to sit in the Temple of God as all Antichristian spirits indeed do who cannot properly be but where there is a Profession of Christianity yet it doth not follow that the Catholique Church against which the gates of hell shall not prevail so as to extinguish the name of Christ was either wholly ruined by Antichristian superstructures or that the whole fabrick of it must be pulled down
by us and all parts of it made Nehustan in stead of cleansing repayring and reforming which is not a novelty of nvention but a sober restitution of all things in Religion to the primitive mode and pattern which is authorised and ordained by Christ Who did no more himself as to the outward restoring of Religion and worship of God Chalenging Gods right to his own House of prayer when covetousness had made it a den of theeves The priesthood of old failed not by reason of the immoralities of the Priests among the Jews nor did the Didacticall or Teaching authority cease from Moses his Chair and succession because the Scribes and Pharisees who were men of corrupt doctrine and hypocriticall manners sate therein and taught the Traditions and inventions of men mixt with the commands of God No more did or doth the Evangelicall Ministry and Sacraments cease by reason of any Papall arrogatings or other human additions Inordinatio aliqua non invalidam reddit ordinationem vitio â—elicto rem ad legitimum modum revocarunt Alsted sâ—ppl Gerar. de Reform Luther owned no other call or Ordination as a Minister but that which he had as he was made a Presbyter in the Romish communion Gerard. de Ministerio pag. 70. Ab Episcopo suo ordinatus Lutherus anno 1507. Nec aliam quaesivit ordinationem Gerard 147. Multum d ssert inter causam culpam inter statum excessum Tert. l. 2. adv Marc. Non negandum est bonum quod remansit propter malum quod praecessit Aust Ep. 48. Therefore the wisdome and piety of the learned and godly Reformers of these Western Churches especially here in England contented themselves with casting out what ever corrupt doctrines impure mixtures vain customes and superstitious fancies the Papall vanitie and novelty had built upon those divine and antient foundations of Christian religion which were layd by the Apostles and Primitive master-builders all over the world Whose Canon the Scriptures together with sound Doctrine holy Ministry comly Government Sacramentall seals and other Christian duties of prayer fasting c. they restored with all gravity moderation and exactness with due regard both to the clear sense of Scriptures and the Catholick practise of Churches Conforming of all things either to the express Precepts and Institutions of the word of God or to those generall directions which allow liberty of Prudence and difference in matters Circumstantiall in all which the Primitive Church had gone before them Herein they were not so weak and heady as to be scandalized with and insolently to reject all things that the Papall or Romish party had both received and retained in religious uses from former and better times either as Christians or Bishops or prudent men for so they had very sillily deprived themselves and all the Reformed Churches of all those Scriptures Sacraments holy duties Order rites and good customs which the Pope and Romish party had so long used not as Popes by any Antichristian policy power and pride but as they were Christians having received them in a due succession at first though after much depraved from those holy Predecessors which had been Martyrs and Confessors in that famous antient Roman Church No judicious Protestant or truly reformed Christian 2 How far necessary and safe to be separated from the Romanists Ad quamcunque Ecclesiam veneritis ejus morem servate si pati scandalum aut facere nolitis Aug. Ep. 86. responsum B. Ambrosii whose conscience is guided by Science and his reforming zeal tempered with true charity either doth or ought to recede farther from Communion with the Roman Church than he sees that hath receded from the rule of Christ and the Apostolicall Precepts or binding examples expressed in the Scriptures so far as concerns the true faith in its Doctrines Seals and fruits of good works In matters of extern and prudentiall order every Church hath the same liberty which the Roman had to use or refuse such ceremonials as they thought fit and to these every good Christian may conform In many things we necessarily have communion with the Pope and Papists as in the nature and reason of men In some things we safely may as in rules and practises politick civill just and charitable as Governours either Secular or Ecclesiastical In many things we ought in conscience and religion to have communion with them so far as they profess the truths of Christian religion and hold any fundamentals of faith And however they do by mis-interpretation of Scriptures or any Antichristian additionals of false doctrines of impious or superstitious practises seem to us rather to overthrow or bury the good foundations than rightly and orderly to build upon them for which superstructures and fallacious consequences we recede from them and dispute with them yet we do not renounce all they hold or do in common with us as Christians In the Lords Supper 1 Cor. 11.27 Whosoever shall eat this Bread 28. So let him eat of that bread Sâ—let res quae significat ejus res nomine quam significat nuncupari hinc dictum est Petra erat Christus Aust Q. 57. in Levit For instance it being not now a place to dispute them We cannot own as the Catholick sense of Christ of the Scriptures or the Primitive fathers that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper by which they raise that strange doctrine of Transubstantiation unknown to the first Fathers And which seems to us 1. contrary to the way of Gods providence both in naturall and in religious things which changeth not the substances and natures of things but the relation and use of them from naturall and common to mysticall and holy 2. Contrary also to the usuall sense of all Scripture phrases and expressions of the like nature where things are mystically related by religious institution and so mutually denominâ—ted without essentiall changes 3. Contrary to the common principles of right reason 4. And contrary to the testimony of four senses sight taste smelling and hearing which are the proper organes by whose experience and verdict of things sensible we judge in reason what their nature is 5. Contrary also to the way and end that Christ proposed to strengthem a Christian receivers faith which is not done by what is more obscure and harder to be believed than the whole mysterie of the Gospell as recorded to us in the Scripture There being nothing less imaginable than that Christ gave his Disciples his own very body each man to eat him whole and entire and so ever after when he was then at table with them and is now by an Article of faith believed to be as man in heaven These and the like strange fancies of men which draw after them many great absurdities and contradictions both in sense and reason and the nature of things being no way advantageous to the religious use end and comfort of the
the beams of his Spirit in the light of Truth as well as in the heat of Love how and where and to whom he will yea and oft doth reveale his secret and hidden things not to the wise and learned but to the babes and foolish Therefore a publique liberty at least and fair toleration ought to be granted to any men to opine to teach and accordingly to act as they are inwardly perswaded and moved And this without any such tyrannous restraints as commonly learned men and Scholars Ministers especially have sought themselves and taught Magistrates to lay upon both the judgement conscience and practise of people both in their first education and after profession studying to make all things in Religion or manners as bastards and illegitimate which have not their Certificate for their ligitimation whereas the Spirit of God ought not to be so strict laced stinted and restrained least of all curbed and constrained by any prohibitions or impositions on mens judgements and consciences which in matters of Religion are onely to be drawn with the cords of a man such as mens reasons or Scriptures or the Spirits perswasion may afford to every ones capacity and not to tye them up by any Creeds Articles Catechismes or Injunctions of Religion much lesse by penall and coercive Statutas which like Persian sheep carry tailes of injurious mulcts and penalties after them that are heavier then their bodies Answ Answ Of Christian Liberty Nil tam voluntarium quam religio cogi non potest longâ— diversa sunt carnificina est charitas nec potest veritas cum vi aut justitia cum crudelitate conjungi Defendenda est religio non occidenda sed monendo non savitia sed sapientia non scelere sed fide Si animus a versus sit jam sublata est jam nulla religio Lactant. li. Just 5. c. 20. Religionis non est cogere religionem quae spâ—nte suscipi debet non vi Tertul. l. ad Scap. So Constâ—â—tine the Great would have no man compeld but perswaded to Religion Aliâ—d est certamen pro religione sponte suscipere aliud supplicii metu cogi Euseb Eccl. l. 10. cap. 5. There is no Jewell which Swine delight more to weare in their Snouts than this of Liberty which how well it becomes such sordid and indocible cattel those excellent Christians can best judge who are worthy to enjoy so pretious a token of Christs love to his Church as knowing best how to value it and use it I know well that true Christian Religion ought not to be made a snare or an harrow or a rack or an heavy yoak or an Egyptian bondage to mens mindes and Consciences this were to turn the sweetest vine into a sharp bramble and the figtree into a thorn Nor is there any thing which Christians should be more tender of as the * 1. Concil Eph. cap. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesme Fathers most piously admonish than their own and others true liberties which Christ hath purchased with his pretious bloud of which both Christian Magistrates and chiefly Ministers should be most exact keepers and conscientious defenders lest piety prove an oppression and the bracelets or ornaments of Religion become the chains of hypocrisie and manacles of superstition binding such heavy burthens on mens consciences which God hath not imposed wherein the severer heights and tyrannies of men are prone to usurp upon the ingenuous kingdome and gracious dominion of Christ where none is a subject but he that enjoyes that free Spirit which David prayes to be established with Psal 51.12 and none is free but he that willingly takes up Christs yoak and burthen Matth. 11.30 which are light and easie but yet not loose or slack For Jesus Christ having redeemed us from the greatest slavery and spirituall bondage hath indeed invested his Church with the noblest immunities and governs it by the divinest liberties which drawing is by the cords of Gods love to us set forth in his Word and binding us with love to God and for his sake to one another by so much includes all true liberty Libera est apud Deum servitus cum non necessitas sed charitas servit Aust Quo sanctior quisque eo solutior Gibe Beata servitus quae dominatienem generat sempiternam Chrys l. 114. as it wholly consists of love whose very life and essence is liberty It being impossible to command consent or to compell love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most absolute Soveraigne of it selfe and under no Empire but that of God who is love and perfect liberty And our Liberty is then truly Christian and divine which onely is desirable because onely true when it is such as Christ hath purchased for and God hath revealed to his Church in his Word with which men must seriously advise and not with their own wanton and extravagant fancies if they would bee informed what that liberty is which onely becomes true Christians who of all men have the least sinfull licentiousnesse indulged to them I finde there are no people more vehement boasters of and sticklers for this which they call Christian liberty than those who least understand it Tertuâ—lian tels of the Gnosticks promiscuous lusts in their Agapae Extincta lucerna in promiscuos amplexus taunt Hinc in Christianos ista infamia Scorpia fo Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So S. Austin of the Gnosticks Manichees and others who held nisi iniquissima quaque operenâ—ur Diaboli vimse non posse effagere Hanc esse redemptionem hanc vitam sine tremore So Irenaeus of the Carpâ—eratians and others that held nothing morally good or evill all actions lawfull onely they must beleive in Christ Sela humana opinione negotia mala bona esse dicunt Lib. 1. c. 24. most abuse it themselves and are most impatient to allow it to others if once they get such power as makes them able to oppresse none are more insolent or lesse tolerating those things even in Religion to others for which they plead more of conscience both as to Gods and mans Laws than these objectors themselves can doe Nor can any the most modest plea for Christian liberty be heard by those who were formerly so lowdly clamorous for the name when indeed they did not either intend or rightly understand what the thing is It will be then a work of Charity and an effect of that love which I owe to these men for Christs sake in whom alone our liberties are sounded and conserved to free them from that captivity of errors and bondage of extravagant passions wherewith they are oppressed and abused even in this great point of Christian Liberty Then which as there is nothing which sinfull men could lesse deserve so nor is there any thing they can naturally lesse rightly use or more grossely mistake and abuse There is no Jewell with which Christ hath endowed his Spouse the Church and every true beleever for
blessed * 1 Cor. 7. ◠Apostles the sacred Scriptures Christ and God himself have given to marriage which hath also its divine beauty and comelinesse however it be set in a plainer frame of more familiar conversation domestick cares and secular businesse That of St. Jerom whose holy heats many times made his pen boil over was an hard saying while I doe the duty of an husband Jeron Contr. Jovinianum Quam diu impleo mariti officium non impleo Christiani Aust Ep. 89. Ad majora sic excitat Apostolus ut minora non damnetà I cannot discharge the duty of a Christian St. Austin with more calmnesse and judgement upon the words of the Apostle Hee that marrieth not doth better 1 Cor. 7.38 tels us The meaning of the Apostle is so to excite to higher pitches of piety in a single life as not to condemn the lower fourm of marriage And certainly St. Jerom * Jeron Epist ad Furiam who was so mighty a champion for Virginity or single life would never have so highly advanced that above and against first or second marriage if he had lived to have seen how much the after softnesse and delicacy of votaries had degenerated from those primitive strictnesse and severities which St. Jerom requires Or * Impossibile est nnatum medullarum calorem in animum non incurrere c. Ieron Illa sola virginitas Christi hostia cujus nec carnem libido nec mentem cogitatio maculavit Jeron cont Iovin if he had calmly and charitably considered those violent impulses of nature to which others may be as subject as he confesseth himself to have been even in his cremeticall life and yet furnished it may be with farre lesse gift of continency to deny and overcome them than that holy man had who yet carried not the Trophies of his so much magnified virginity unviolated to his grave Or lastly if he had lived to have seen and heard the fedities and abominable obscenities which afterward rendred many Monasteries and Nunneries as the divels sinks cages of most unclean birds and channels of all impudicities rather than Gods cabinets of Jewels or the Churches crystall springs or the Angels rivals and emulators or the followers of Jesus Christ As those his primitive servants in their persecuted and unspotted purity did who chose purity with poverty and chastity with necessity in any condition married or unmarried rather than splendid sordes and hypocriticall pretensions which the more they mock God and delude the world and ensnare unwary soules to dreadfull inconveniencies the more they fear mens consciences and damn mens soules yea and when those dunghils strowed over with the roses and lilies of chastity and virginity come to be trurned and discovered who can expresse or expiate the infinite shame dehonestation and infamy which they bring to Christian Religion But this large digression by way of vindicating of the lawfulnesse and honor of Ministers marrying which a far more eloquent and polite pen of a learned Bishop hath formerly done beyond my praises is so far veniall The reverend Doctor Hall Bishop of Nor as it was more necessary to plead for a setled and competent maintenance for them now when they enjoy the liberty and bear the burthens of married life To whom supplies far more than that of Tithes were granted then when under the restraint of Celibacy which yet was shrewdly blemished by concubinary convivences which was the best of those evils which much wasted the credit and honor of the rich and unmarried Clergy in those times To speak plain English I suppose that those objecters and projecters against Tithes and so against any setled competent maintenance of Ministers in this Church saving those impulses of covetousnesse and temptations to envy which are naturall in them are set up and animated by such Antidecimal proposals and petitions to drive the Jesuites nailes home to the head That they may urge for the more peevish politick or superstitious Papists this sharp argument of poverty indigence beggery or dependent necessity which will be the strongest reason in the world against Ministers marrying Against which nothing from the minde of God in the Scriptures or the practise and judgement of holy men in primitive and purest times can be with any colour of Truth alleadged But the poverty of Ministers will beyond all the Sophistry of Bellarmine without any injunctions or vows of Celibacy either bring forth an unmarryed because a necessitous Clergy or else none at all that shall be worthy for learning just confidence and due authority the name or place of a Minister in this sometime so famous and flourishing a Church whose honour even among its enemies as well as friends was not the least in this That of all reformed Churches it had least sharked from the maintenance and honour of the Ministers but maintained them in great part worthy both of them and it self Alas what hedge creeping creatures will the Clergy of England soon come to be in the next generation when nothing shall encourage the parents or the children of any wife and provident men either to fit them for or to undertake such an office and calling as will take up the whole man and yet afford little or no maintenance and that not setled but arbitrary and depending upon Mechanick or feminine bounty where he that hath most craft and can best crowch or flatter shall have the best living not according to his merit but his cunning This policy of starving the learned and married Clergy of this Church making this rich and plentifull land as those desolate and in hospitable Islands of old were whither many learned Bishops and Presbyters were oft-times condemned and banished by the command of cruell persecutors will soon make roome for the Priests and Seminaries of the Romane party who will easily supply this Nation with a better fed and better taught Clergy than ever these hungry projecters against Tithes will be able to afford who as they shall be lesse pinched with want or debased to sordid shifts and complyings so they will be far better stored with learning and al abilities which may recommend and set forth the doctrins they teach and the place or function they pretend to Nor will it be the effect of their policy in order to advance the Papal Monarchy more than of their piety and charity rather to draw and confirm the people of this Nation to the Romish profession and subjection which hath much in it of learning devotion and Catholick verity and order rather then to suffer poor people to be led by blinde and base guides into all manner of ignorance and extravagancy in Religion So then in all sober and impartiall reason how can Tithes as now they are pared be or seem too much for the worke or charge of the Ministry save that to envy and avarice all Iuvido omne alienum bonum nimium videtur Tull. that is anothers seemes too much Sure if
The rash and injurious defaming of the Church of England riseth from want of judgement humility or charity p. 129 A pathetick deploring the losse and want of charity among Christians p. 131 II. Grand Objâ—ction against the Ministry as no peculiar Office or distinct Calling p. 143 Answ The peculiar Calling of the Ministry asserted 1. By Catholick testimony both as to the judgement and practise of all Churches p. 144 The validity of that testimony p. 146 2. The peculiar Calling or Office of the Ministry confirmed by Scripture p. 152 1. Christs Ministry in his Person p. 153 2. Christs instituting an holy succession to that power and Office p. 154 3. The Apostles care for an holy succession by due ordination p. 155 4. Peculiar fitnesse duties and characters of Ministers p. 157 5. Peculiar solemnity or manner of ordaining or authorising Ministers p. 158 6. Ministers and Peoples bounds set down in Scripture p. 160 3. The peculiar Office of the Ministry confirmed by principles of right reason and order p. 162 4. By the proportions of divine wisdome in the Church of the Jewes p. 164 5. By the light of Nature and Religion of all Nations p. 165 6. The Office of the Ministry necessary for the Church in all ages as much as at the first p. 166 7. The greatnesse of the work requires choyce and peculiar workmen p. 169 What opinion the Ancients had of the Office of a Bishop or Minister p. 172 8. The work now as hard as ever requires the best abilities of the whole man p. 175 9. Vse of private gifts will not suffice to the work of the Ministry p. 179 10 Ministers as necessary in the Church as Magistrates in Cities or Commanders in Armies p. 180 Christian liberty expels not order p. 181 11. Peculiar Office of Ministry necessary for the common good of mankinde p. 183 12. Necessary to prevent Errors and Apostasies in the best Churches and Christians p. 185 To which none more subject than the English temper p. 186 Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office p. 187 III. The third Objection against the Ministry and Ministers of this Church from the ordinary gifts of Christians which ought to be exercised in common as Preachers or Prophets p. 189 Answ The gifts of Christians no prejudice to the peculiar Office of the Ministry p. 190 Reply to the many Scriptures alledged p. 191 Of right interpreting or wresting the Scriptures p. 194 The vanity and presumption of many pretenders to gifts p. 197 Their arrogancy and insolency against Ministers p. 199 Gifted men compared to Ministers p. 201 The ordinary insufficiency of Antiministeriall pretenders to gifts p. 202 Gifts alone make not a Minister p. 204 Of St. Paul's rejoycing that any way Christ was preached p. 205 Providentiall permissions not to be urged against divine precepts or Institutions p. 206 Antiministeriall Character p. 209 Churches necessities how to be supplyed in cases extraordinary p. 210 Of Christians use of their gifts p. 211 * Answer to a Book called The peoples priviledge and duty of Prophecying maintained against the Pulpits and Preachers encroachment p. 214 Of peoples prophecying on the Lords day p. 215 Or on the Weekday p. 218 Of primitive Prophecying p. 220 Ministers of England neither Popish nor superstitiously pertinacious as they are charged in that book p. 221 The folly of false and faigned Prophets p. 227 The sin and folly of those that applaud them p. 228 The Author of this Defense no way disparaging or damping the gifts of God in any private Christians p. 230 Ablest Christians most friends to true Ministers p. 231 Ordinary delusions in this kinde p. 232 The plot of setting up Pretenders to gifts against true Ministers p. 233 IV. Objection The first Cavill or Calumny Against the Ministers of England as Papall and Antichristian p. 237 Answ Papall Vsurpations no prejudice to Divine Institutions p. 238 The moderation and wisdome of our Reformers p. 239 What separation is no sinfull Schisme p. 244 Of Antichristianisme in Errors and uncharitablenesse p. 245 Our Ministry not from Papall authority p. 247 True reforming is but a returning to Gods way p. 248 Of the Popes pretended Supremacy in England p. 249 Of our Reforming p. 251 Of extreames and vulgarity in Reformation p. 253 The holy use of Musick p. 254 Divine Institutions incorruptible p. 256 V. Objection The second Cavill or Calumny Against Ministers as ordained by Bishops in the Church of Eng. p. 259 Answ Of ordination by Bishops p. 260 Of Bishops as under affliction p. 261 Of right Episcopall order and government in the Church of Christ p. 262 Reasons preferring Episcopall government before any other way p. 263 Vulgar prejudices against Episcopacy p. 271 The other new modes unsatisfactory to many learned and godly men p. 272 The advantages of Episcopacy against any other way p. 273 The Character of an excellent Bishop p. 273 Of Regulated Episcopacy p. 278 Bishops personal Errors no argument against the Office p. 279 What is urged from the Covenant against Episcopacy Answered p. 280 Prelacy no Popery p. 281 Bishops in England ordaining Presbyters did but their duty p. 283 Alterations in the Church how and when tolerable p. 284 Episcopacy and Presbytery reconciled p. 286 Personal faults of Bishops or Presbyters may viciate but not vacate divine duties p. 289 Ordination by Bishops and Presbyters p. 289 Of the Peoples power in Ordination p. 291 People have no power Ministeriall p. 292 Peoples presence and assistance in Ordination p. 296 The virtue of holy Ordination p. 303 Of Clergy and Laity p. 303 Right judgement of Christian Mysteries p. 305 Efficacy of right Ordination p. 308 The Holy Ghost given in right Ordination how p. 311 Of Ordination misapplyed p. 318 Insolency of unordained Teachers p. 319 VI. Object The third Calumny or Cavill Pretending speciall Inspirations and extraordinary gifts beyond any Ordained Ministers p. 361 Answ Of the holy Spirit of God in men by way of speciall Inspirations p. 363 The triall of it 1. By the Word written p. 365 2. By the fruits of it p. 369 The Influence of Gods Spirit how discerned p. 371 The vanity and folly of specious pretences p. 372 Of true holinesse and reall Saints p. 375 Vulgar mistakes of Inspirations p. 377 These Inspirators compared to Ministers p. 382 The blessings enjoyed by ordinary gifts in good Ministers p. 386 The danger and mischief of pretenders to speciall gifts p. 388 Blasphemies against the Spirit under the pretence of special Inspirations p. 391 The scandalous inconstancy of sâ—me professors p. 392 Conclusion resigning our Ministry to these inspired ones if they be found really such p. 393 VII Objection The fourth Cavill or Calumny Against humane learning acquired and used by Ministers p. 395 Answ The craft yet folly of this Objection p. 396 Humane learning succeeded Miracles and extraordinary gifts in the Church p. 397 The excellent and holy use of it in