it I can hardly believe it if in any it be so 't is not generally and where it is let it be our shame let it quicken our study and practice for our improvement Are they affectionate so be ye are they practical and pious so be ye Never be ashamed to learn good of an enemy especialâ—y when by that good you shall not onely be more effectual for the good of your people but remove a scandal from your persons and office and the whole Church of England that suffers by some pitiful and careless Preachers Especially let us consider the Mind the Rule of Preaching rule and end of our Preaching the rule is the plain Word of God and the Doctrine of it as it lies in the Doctrine of our own Church I need not tell you what advantage our Adversaries take Reflectâ—on p. 13. from our juvenile extravagancies in this kind they tell us that many preach Socinianism and make the practice of such most unreasonably no small reason of their Non-Conformity But is it a matter of pâ—aise to us that the Non-Conformists shall plead their kindness to the Doctrine of our own Church against us Is it indeed our glory to use this liberty in Doctrine and their shame to use the like in practice Is there no Non-Conformity in point of Doctrine Is it wholly contracted into the one point of Worship To what end did you subscribe the Articles To what end did you promise otherwise at your Ordination When you forsake your Youth I hope you will leave this vanity whereby you indiscreetly disturb the Church and open the mouths of gainsayers to very little purpose and though it is but your own personal folly to do so and cannot possibly have an influence upon our publick Doctrine as weak men would fear yet shall I praise you in this I praise you not Consider also the end of Preaching The End of Preaching Design nothing so much in contriving and uttering your Sermons as the saving your selves and those that hear you Preach faith and repentance and the plain practical Catechetical points with that solidness and zele that may commend you not to the idle Humms but the very Consciences of your hearers while with full evidence they are convinced that you desire their good and design their happiness and no temptation may be left them to forsake your Ministry for their edification Let nothing savour of Self-esteem Self-seeking or revenge upon persons or parties or of flattery and connivance at sin in any have no jerks or reflections at true piety or strictness of life in any Let a formal dull and flat spirit of indifferency in Religion be far from you for why should you preach away your people Whatever you imagine this is not your wisdom he that wins souls is wise Yet you must consider also Catechise that all your duty is not discharged when you have read prayers and preacht a Sermon lay a foundation for the establishment of the next and we hope better Age by Catechising the Younger sort and opening the fundamental points of the Catechism to them Labour to be serious and seasonable in your Discourses to the Sick and be ready to Visit them upon all occasions And take all opportunities to discountenance Vice and Vanity Shame Vice and to imprint upon your People undoubted apprehensions of Piety both of your Persons and Calling Fâ—r certainly something else should shew us to be Ministers of God besides our habit especially when that is despised We pray dayly that the Ministers of God may be endowed or cloathed with Righteousness It Left the Church suffer is a Garment as well for defense as for Ornament both of our Selves and the Church of God who usually is wounded through the Sides and suffers reproach by the real or pretended loosness of her Clergy I have reason to think your very Enemies know you are much slandered Yet 't is pity your Lives should be other then such as no imputation can fasten upon you The Fire is kindled O Lord let the Sons of Levi be purged as Gold and Silver that they mâ—y offer unto the Lord an offering in Righteousness Where the Laws have determined The Laws our Rule but Love also you make them your Rule but in other things let me beseech you to shew your Charity and love of Peace and as much as in you lieth your inoffensiveness to such as despise and persecute you as our common Lord hath commanded you For except your Righteousness exceed the Righteousness of the Scribes and Pharisees you are not worthy of the Kingdome of Heaven I fear some of us have very needlesly stirred a Spirit of Jealousie in our Brethen against us these three ways 1. By slighting the Office of Preaching 2. By taking new methods in the use of that Office 3. By speaking unwariâ—y in the favour of Popery And seeing your Adversarâ—es have objectâ—d them all against us givâ— me leave to take nâ—tice of the effence and to speak my mind freâ—ly and plainly upon eâ—ch of them For thâ— first touchiâ—g the Office â—f Preachâ—ng I am not ignâ—rant Slight not Preaching that the Temple is called tâ—e Hâ—use of Prâ—ye And I can by no means consent with them that compare it with much lâ—ss with thâ—m that prefer Preaching before Prayer I know also that the Apostles Matt. 28. 19. had their gâ—eat Commission to Preach that they might teach the Natâ—oâ—s and convert the Infidel World to Christianity yet the Dâ—â—ciples were to be taught afterwards v. 20. And it cannot be deniâ—d buâ— that they were first sent to the House of Israel and that they accordingly Preach'd to the Jews who were yet the Church of God Among whom our Lord himself open'd the Scrâ—ptures that is Preâ—ched in the Temple And I think â—t was never yet affirmed tâ—at Prayer was the onely though indâ—ed it was the chief use of the Temple Nâ—ither is thâ—re any reaâ—on that either the one or the oâ—her should josle out its Fellow Who dare affirm there is not as true real a need of Preaching in the Church for Conversion tâ— Sincerity and Edification as in the World for Conversion to the Profession of Christianity 'T is evident the Prophets of old preached nothing more or more frequently to the Church of the Jews then Conversion and under the same term too and therefore let none be so bold with Scripture as to call it Canting And let me whisper in your Ear that Preaching hath the preheminence of Writing and consequently of reading the Scriptures both in point of time and manner of Institution which may not be thought unworthy our consideration We are sure Preaching is an Ordinance appointed immediately by Christ himself what ever Reading is and might possibly though not so well have delivered the mind of God the last two thousand years to the World as it did the first though it had never been written And notwithstanding the unspeakable advantage
HUMBLE ADVICE TO THE CONFORMING AND NON-CONFORMING MINISTERS AND PEOPLE How to behave themselves under the present Liberty By the AUTHOR of Toleration not to be abus'd LONDON Printed for James Collins at the Kings Arms in Ludgate-street 1673. ADVICE TO THE CONFORMISTS and Non-Conformists SOme that think I have sufficiently discovered both the sin and the danger of the present Separation desire I would further consider what may be seasonable to offer by way of remedy but when the foundations are out of course what can I say or do Our Church now suffers as the Church of Corinth did by Schism and prophaneness and we have noted that our Divisions and Separations are the cause of General the first which as I have shewn in another place can no way be fully removed but by our reunion in the publick Temple Worship as our prophaneness the other great mischief and disease of the time by a speedy and hearty and general reformation of life There is a comfort attending good endeavours even when there is but little hope of success wherefore if it be not a presumption to follow the example of one otherwise minded I shall venture to produce my direction and what I humbly conceive to be the present duty both of the Conformists and Non-Conformists in order to the securing the Church from total shipwreck in the present storm adding my petition also that both would lay it to heart It is a time of liberty and men are very apt to do what seemeth right in their own eyes and I could even wish that they would do so in earnest if they would first wipe off the dust of prejudice and passion For I doubt not but we are generally convinced by the Gospel which we all profess that it is indeed our duty and interest too to love one another yea to forbear and yield to one another yea to deny our selves in the little satisfaction of having our own wills and our own ways in small and indâ—fferent things for the publick good and to follow peace and holiness with a conscience void of offence towards God and all men But that I may be a little more More parcular particular I cannot believe that we indeed differ about the existence of Heaven and Hell or in our notions of true Godliness as some in their heats have intimated or that our wisest Adversaries think whatever they say that the Ecclesiastical Powers and Courts are meerly mercenary or do really and intentionally encourage Vice or discountenance solid and true picty yet my hearty and humble request to them in the first place is that they would consider 1. What the cause of their present Contempt may be and whether something be not too justly imputable to our selves which ought not to be carefully searcht and reform'd before it be too late Methinks 't is adviceable now you have so little to do with Schism that you so turn the edge of your power against prophanness as it may appear you are as heartily against this as that and that none may think any longer they have cause to leave us as enemies to God and godliness and good men I have reason to affirm that zeal was never guilty of a grosser slander then by saying that the present Clergy of the Church of England is generally ignorant The Clergy idle prophane and opposers of godliness under which guilt I heartily pray that none may die impenitent Sure if this zeal had any ground or love it would be more Regular and follow Mr. Baxter's good advice and by proper complaint and proof endeavour at least our Reformation or Ejection But 't is too too uncharitable and groundless I am confident it is nearer to truth to say that this Church hath not been blessed with a more Able regular and pâ—ous Clergy these hundred years and then I might say a thousand then at present which I mention not to flatter but to encourage my brethren to perseverance and continuance in Well-doing under all such haâ—d Speeches of ignorance and malice against them Yet it cannot be denied that Too many faulty the few ignorant and scandalous Ministers found here and there amongst us are too many and untill the power of the Bishops both as to the Admission and ejection of Ministers be more enlarged and better Countenanâ—'d by Law we may wish a through amendment in this particular till our hearts ake yet these slanderers might know that the Church is purged of some such notorious Scandalous persons daily where the power of the Church can do it and where it cannot we should pity and not clamcur Would the Patrons be pleased to Patrons consider their great trust a little better they might lay a foundation of better hopes for the fuâ—ure and O that the Lord of the Harvest would put it into all their hearts not onely to dispose of their gifts freely but wisely and first to take advice with able unconcerned persons before they present their Clerks to the Bishâ—p that there might be no temptation upon him to admit the unworthy for fear of a Quare impedit But my brethren I mean you who are not ashamed to be called Conformists may not conscience of our duty supply all the real or supposed defects in the Law why should any of our lâ—ves be a shame to the best profession why should Omission male-Administration of our Office cause the Philistims to triumph or blaspheme that holy Name by which we are called both as Christians and Ministers Do our Enemies strike us in Malice and is it not in our power to turn it to our benefit Let the Dagger that is intended to stab open our Impostume and let out our Corruption 1. Consider your Calling and Do your whole Office know that both God and man and the Souls of your People and the credit of Religion and and the present Security of the Church of God expects your diligence and faithfulness in the Duties of it and it is but râ—cason your Enemies being Judges One that is no great Friend saith of us They sâ—ould consider that Reflect on Toleration not to â—e abused â—3 the Declaration requires of them exact Câ—nsormity and indeed it is but reasonable saith he that those who will Conform should be exact in the doing of it Let not the abuse of Liberty in others wear out the Sence or abate the performance of your Office for you know you are obliged both to be Sincere and Intire wanting nothing either of Inward or Outward Worship required at your hands Thus you will fulfil your Ministry indeed and doubt not but Duty will ever answer it self to God and Man when little Arts and Devices for Sinister ends run into the dark to hide themselves 2. Why should it be said that Preach better the Non-Conformists do out preach us Have they better Parts or more Learning It cannot be said Hath Use procured them a better Habâ—t or Knack of Preaching as they call
of the holy Scriptures Preaching hath obtained in the universal Church to this day Who shall question whether Preaching whereby we address to God adoring him for his mercy and truth in the Ministry of the Priests Lips be a part of divine worship I am sure the Injunctions of his present Majesty makes it part of divine Service With reference to Preaching also we have our Ordination and Institution and the Laws and Canons require it at our hands Why should our Adversaries triumph and say we are against Preaching and that we speak against it to excuse our idleness or inability are not we best known by the name of Preachers do they not by our Preaching see their most need of us do they not hence raise their value and estimation for us do what you can and spare not to recover the honour due to the Priesthood in other regards But if all the rest be lost I see no reason we should hazard this also It is said the Preachers of our Church are famous and have long been famous through the Christian World for Preaching Let no man take our Crown let us not throw it away our selves 2. I perceive also offence hath Avoid Socinianism and the suspition of it been taken of the pretended rational way of some of our Preachers both in their Preaching and Writing Though no sobâ—r man can doubt but that it hath been of late improved very excellently for the baffling of Popery and the shaming of Phanaticism out â—f the World But seeing the Law of Religion is twofold viz. that of Reason and revelation Phanaticism seems to be twofold also When men so adhere to Revelation as to despise Reason or so to glory in Reason as to neglect Revelation onely with this difference the first do sine Ratione and the later cum ratione insanire having the honour to run mad in the Rational way Mâ— thinks it is safest so to use our Reason about Religâ—on as not to draw the suspition either of Sociniaâ—sme or Infidelity Admit there were neither Phanatick in ordinary sâ—ncâ— nor Papist in the World what have we gained if we have hazarded Christianity neither can I bear with so general and accommodated an account of the Christian Religion whatsoever iâ—s pretenses arâ— as a Jew a Turk or a Pagan mâ—y subscribe We glory and that justly in the great Title of Ministers of the Gospel and we are set for the defense of it And what is the Gospel in strictness of Speech but the glad tidings of Salvation by Faith in the Redemption of Christ and the Sanctification of the Holy Ghost And he that seems to despise these is not more like to a Socinian then an Infidel but more like either then a Minister of the Gospel Is not Faith both in the grace and profession of it a great part of the Christian Religion or is there nothing in the object of the Christian Faith but what is Reason abstracted from Revelaâ—ion I am not altogether ignorant of the learned attempts this way though to no great purpose I know we cannot believe and know not why yet we use to say that the Arguments inducing Faith are not taken from the nature of the Object but from the credibility or infallibility of the Author or deliverer of it And our Faith in the prime Doctrines of the Gospel is built not upon them as reasonable in themselves but upon Testimony from him that cannot deceive us According to our Catechism we say we believe in God the Father that made the World Now if Reason could have found out certainly that the World was made yet that it was made by the Word of God or by the Son of God or that things that do Heb. 11. 1. now appear were made of things which did not i. e. that all things were made out of nothing these things the Apostle you know referreth to Faith as things never to have been discovered without special Revelation Much less that those other great Articles touching the Redemption of Christ and the Sanctification of the Holy Ghost if you consider them in their Evangelical Latitude That the Second Person in the Trinity should assume the humane Nature into an Hypostatical union with it self that this nature should be conceived by the Holy Ghost born of a pure Virgâ—n That there is a Messias and that this is He. That he died for our sins that he rose again for our justification That he ascended to Hâ—avâ—n and there sits â—n the right hand of God and that thence he shall come again to Judge the World All these are things that Reason is an utter Stranger to For great is the Mystery of Godliness God manifested in the Flesh c. Again that there is a third Person in the Deity that this is the Holy Ghost that inspired the Divine Writers and confirmâ—d the Gospel by Miracles That he is sent down frâ—m Heaven to convince the World to instruct and sanctifie to govern guide and comfort the Church These things we all stâ—dfastly believe as Evangelical Verities not discoverable by any other Light then that of divine and special Revelation I might add that Repentance it self though it be a very reasonable thing in those that have offended in order to pardon c. Yet as it is a grace of this Spirit and as it is a condition of the new Covenant it is matter of Faith and not to be discovered by Reason alone This is the Word of Faith that we ought to Preach and profess and thereby give our Testimony that the Father sent the Son to be the Saviour of the World 1 Joh. 4. 14. In this the Apostles and Primitive Martyrs were all Confessors Search Antiquity and you find all ancient Offices to have been compiled as it were for the same purpose Our Church both in her Doctrine and Worship is a great Pillar of Christianity whereon little else is written but Jesus Christ Review our Catechisme and Collects Hymns and Litany and several Creeds as well as the Offices of the Sacraments together with the reason and end of all our Festivals and particularly of the Lords day and you cannot but be confirm'd in the acknowledgment of our great profession of the Gospel of Christ Then let the World be Infidel but we that are Christians and Ministers of Christ let us joy in believing and in our places own and prosess the Gospel by Faith which we cannot comprehend by Reason Let us hold fast the Doctrine and keep close to the worship and obsâ—rve the Festivals of our own Church as the true Sons of it and there can be no colour for any suspicion or imputation of Socinianisme upon us The sum is notwithstanding the private opinions of some men he must needs be very weak that shall fly from the Church of England for fear of Socinianism of which none can possibly doubt that moreover read the Canons made by the Bishops and the rest of our Clergy in the Convocation of 1640.