also we must maintain peace such as they are capable of a mixt kinde of peace temper'd with that which they call nor lis but urgiun a friendly and loving strife and contention that they may be thorough-lovely and capable of entire and thorough peace As for the first kinde of Peace with good and Godly men it may be easily preserved and maintained because there is the same best ground of Love and from hence a mutual affection and reciprocal compliance and sweet harmony of souls and spirits intimately maintained on both sides whether the parties so agreeing be otherwise personally known or unknown unto us near unto us or further off from us Yet peace peace to him that is afar off and to him that is near Esa 57.19 as in a musical instrument the greater and less strings though far off one from the other yet have an harmonical agreement and are consonant one with the other whether in Diapason or Disdiapason the distance hinders not the agreement And the reason is Quae conveniunt in uno tertio inter se quoque conveniunt They which agree in one third agree also among themselves Now the God of Love and Peace is the God of all the world and therefore the people of God being every where dispersed in every Nation all the world over agreeing in God and working all their works in God agree also among themselves And this is that peace which all good men desire to advance with all men O that the Lord would enlarge all our hearts to the enterrainment of so large so general so necessary so truly a Christian Peace 2. Who the Parties are who are at difference THe parties at disterence have some things common among themselves And it is a sad thing to name it They are both by profession Ministers of the Gospel of Peace whose common Office it is to be Ambassadors of Peace These are the Parties at difference The Apostle describes them according to their common Function That they are Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 Howbeit though the parties at difference have one common Name and Office and are both called Ministers of the Gospel of Peace and Stewards of the Divine mysteries yet are they distinguished one from another in place and dignity And so there are three degrees of Ministers Bishops Presbyters and Deacons It is not my business or principal intention to decide the Questions whether a Bishop and a Presbyter be one and the same or whether a Bishop a Presbyter and a Deacon be distinct Orders and Degrees or whether a Bishop be of Divine Ordination or onely Ecclesiastical Constitution These and other Questions emergent have been judiciously handled by divers Learned men of the Church of England as Doctor Field Mr. Hooker Hadrian Saravia and others howbeit I shall not wholly decline the Controversies as I meet with them but shew my judgement and the ground of it Thus much we may generally observe that although every one of these Names importeth a proper and distinct Function yet is every one of them equivocally taken in Scripture as the name Bishop Acts 20.28 Presbyter 1 Pet. 5.1 Deacon 2 Cor. 3.6 besides other places I shall speak of them as they import their proper and distinct Function As to the first of these the Bishops The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatus Episcopacy or Bishoprick is an Office which imports inspection and oversight of others An Office of great care and labor pains and industry He who desires it desires a good work 1 Tim. 3.1 This Office of Episcopacy or Inspection proceeds from proficiency and growth according to the increase of God in the obedient man as I shall shew more anon The Bishops Office is the same with the Apostles and is distinctly so named as one and the same with the Apostleship Acts 1.20 Let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprick And he who desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick c. Nor is there any doubt but the Office under that name is by Apostolical tradition being so universal in all Churches where the Gospel was preached which therefore must be of Divine Institution unless we should think that the Apostles delivered any thing to the Church without Divine Authority And because there may be greater degrees of proficiency and growth according to the increase of God As also because there may be need even to the Overseers themselves of one or more who may oversee them qui custodiat ipsos Custodes as David though a Prophet yet had he his Seer besides the Bishops themselves there have been Archbishops and Overseers of the Bishops themselves Such degrees of Proficiency and Orders there were or at least the ground of them among the Apostles themselves So St. Paul saith he was not behinde the very chiefest Apostles 2 Cor. 11.5 such therefore there were And these were Pillars to support the Church Gal. 1. And of how great extent St. Peters Diocese was I know not but St. Pauls was as Oecumunical and universal as large as the Church it self For so he tells us That the care of all the Churches came upon him daily 2 Cor. 11.28 Nor is the like testimony to confirm St. Peters universal Archiepiscopacy as this is And therefore if St. Peter were an Archbishop and Primate of the Church St. Paul was an Archbishop and Primate of all the Churches and the exercise of that Function proves him to be an Archbishop for since Timothy and Titus must be Bishops who ordained Elders surely St. Paul must be an Archbishop who ordained Timothy and Titus Bishops Next to the Bishops are the Presbyters in order and degree though according to the time of institution and ordination the Deacons were made before them as appears Acts 6. compared with Acts 14.23 Presbyter is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies old or an old man yea honorable in regard of old age which is or ought to be grave and venerable and experienced in many things whence persons so qualified are honorable Ezra 6.8 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter hath his name which may be Englished Elder We may describe such an one according to his Office a Minister of the Church who teacheth the Word of God and administreth the Sacraments according to Acts 14.23 1 Tim. 5.17.19 Titus 1.5 James 5.14 A Presbyter considered according to his proper degree and rank is inferior to a Bishop because a Bishop is President and Overseer of the Presbyters For although every Bishop be a Presbyter yet every Presbyter is not a Bishop Thus every Bishop is a Minister as hath been before shewn but every Minister is not a Bishop which he observed not who therefore proves that Timothy was no Bishop because St. Paul calls him a Minister 1 Tim. 4.6 There is yet a third Ministry which hath properly that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconship and indeed there is little left of this Office
ante conquiescant quam ipsi rerum potiantur Irrisores turbulenti factiosi disputaces ingrati arrogantes supra quam dici aut credi potest hostes Catholicorum juratissimi quique non tantum ipsi nihil conferunt ad repellendam imminentem Christianorum cervicibus Turcarum vim sed etiam motis intestinis dissidiis bellisque impediuâ—t alios Reges id conantes quin opes viresque ipsorum à communi hoste aversas in mutuam Christianoâ—um perniciem concitant Atque hoc ipsis est reformare Ecclesiam I shall leave this upon your spirits sadly to be thought upon and speak a word unto my Brethren of Episcopal perswasion I know many of you beloved Brethren and I believe here are far many more in this and our neighbor Nation of Ireland eminent in wisdom and piety men of profound learning sober grave just prudent c. who have been refined and purified in the furnace of humiliation and are come forth as vessels of honor fit for their Masters use These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons who hae far transcended the envy of their persecuters And having been turned into strange Countreys have declar'd evidently what difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one unlearned and learned Unto these I say onely Macti estote proceed and shine forth as lights of the Church To you I speak who have been Sufferers also but if report not onely of your enemies but even of your friends also wrong you not some of you have not improved your sufferings to the advantage of your own souls or the Church of God so that you cannot truly and experimentally say It is good for us that we have been afflicted Are not many of you returned the very same men you were onely worse as being more heightned with pride more embittered with envy more enflamed with wrath more enlarged with desire of revenge Atqui cum peccata carnalia plus habeant infamiae spiritualia plus de natura peccati quod sanctus Gregorius ait Ut fama vestrae parcam Latine vos pacciis alloquar Aiunt è vobis esse at spero eos admodum paucos esse qui ventri nimium indulgent mutuo se poculis provecant invitant se plusculum c. An non hoc idem ipsum vitium est quod pientissimus Rex haud feret in eajulo haud feret in tressi agasone Anidem ipsum tulerit in Ministro Dei An non etiam vos illi feciales qui contra haec flagitia moresque vitioses prudentissimi Regis inimicitias indicitis Qua fronte utcunque caperata inhibetis illud quod vita licentiori comprobatis Pudet haec opprobria vobis Et dici potuisse non potuisse refelli Are ye they who are come out of that great tribulation Rev. 7.14 should not then your garments be made white in the blood of the Lamb Should not you be planted in the likeness of his death and so be made also like unto him in his pure innocent and spotless life and resurrection So should you be fit to say in way of thankfulness with that Heavenly Quire Blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God for ever and ever Amen This is an heaventy Doxology when the heavenly life speaks it Otherwise an unholy debaucht and vicious life is the greatest ingratitude especially in a Priest For what honor what glory can be to God what profit is it unto you or to the Church of God that holy hands have been laid upon you and that you be made Priests if by a sinful life you dishonor â—od and that holy function and render your selves unfit for the discharge of it Flatter not your selves not please your selves in that honorable name of Priests and that thereby you have power to binde and loose so that whose sins ye remit they are remitted unto them and whose sins ye retain they are retained Do you consider what that worthy name imports Is not a Priest such an one as is growen up unto the old age of Christ Ephes 4. And dare you in your nonage while yet you are subject to the sins incident unto the spiritual child-hood and before you are so strong as to overcome the evil one dare you assume to your selves the power of binding and loosing even while you your selves are bound with the chaines of your own sins Can you think that such great works as are binding and loosing are annexed to your persons or to the due qualifications of the Priesthood and such as ought to be in you There is no doubt but as the Priest under the law had skill to put difference between holy and unholy and clean and unclean which he could not do if he drank wine or strong drink before he went into the Tabernacle of the congregation Lev. 10. so neither can the Gospel Priest discern between holy and unholy righteousness and unrighteousness pure and unpure so as to bind or loose if he be drunk with wine wherein is excess or drunk and not with wine Esay 29.9 as with the spirit of opinion O my beloved brethren the Gospel Priest must well understand the nature of sin and corruption and temptation unto sin and the devices of Satan and meanes and ways how to escape them He is the spiritual man who judgeth all things 1 Cor. 2.15 Who knowes the mind of the Lord Rom. 11.34 Who hath the mind of Christ 1 Cor. 2. ult Such a Priest is able and fit to binde and loose as having received the spirit of God and been endued with power from above Otherwise its great boldness and presumption for any man to assume such power unto himself And what my Brethren emboldens you here unto Because you say you are made Priests And therefore you presume to take the Apostles authority for your patern to whom the Lord Jesus said Those sins ye remit they are remitted unto them and whose sins ye retain they are retained John 20.23 O when shall we deal sincerely and impartially with the holy Scriptures How often do men cite the divine testimonies as the devil alledged part of Psalm 91.11 12. to our Saviour Math. 4.6 Where he leaves out what was most necessary to be understood And in this case of great moment men do the very same For where our Lord saith whose sins ye remit they are remitted c. he premiseth those words Receive the Holy Chost And then immediately follow chose other whose sins ye remit they are remitted unto them and whose sins ye retain they are retained They therefore who have received the Holy Spirit of God are the fit men for the discharge of the Gospel-Priesthood Wherefore my Brethren boast not of your power but rather pray unto the Lord for his Holy Spirit whereby you may be impowered For our Heavenly Father will not fail to give his Holy Spirit unto those his children who ask him Luke 11.13 and are obedient
good conscience in gravity not transgressing the desinite rule of his ministry And page 54. he refers the first Ordination of Bishops to the Apostles themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles preached the Gospel to us from the Lord Jesus Christ Jesus Christ from God For Christ was sent from God and the Apostles from Christ Both these were done decently and from his will For the Apostles receiving commands and being fully ascertained by the Resurrection of the Lord Jesus Christ and confirmed by the Word of God with a certain assurance of the Holy Spirit they went forth preaching that the Kingdom of God should come Wherefore preaching thorow the Countries and Cities they appointed the first fruits of them having tryed them by the Spirit for the Bishops and Deacons of them who should believe nor was this done newly for it was written many Ages before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 60. I will appoint their Bishops in righteousness and their Deacons in faithfulness And what marvel saith he is it if they to whom this business was entrusted by Christ ordained the fore mentioned Bishops since also blessed Moses a faithful servant in all Gods house noted all things in the holy books which were commanded whom the other prophets followed with one consent giving testimony to them which were by him established for Laws Then for a terror to the seditious persons he alledgeth the Lords decision and determination touching the Priest-hood against the Rebels Num. 16. When page 57. he infers by like reason a determination of the Question touching Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And our Apostles saith he knâ—w by our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there would be contention about the name of Episcopacy And for that cause having received perfect fore-knowledge they ordained the fore-mentioned Bishops and gave a course how afterward if they died other approved men should succeed and exercise their Offices Much more might be added out of that excellent Epistle of Clemens very pertinent to our purpose which I commend unto the judicious Reader Upon the whole matter we may say thus much That since the Epistle is unquestionably genuine and true and of Apostolical style and argument the Testimonies taken from thence ought to be of more weight with us than meer humane Authority yea and meeting with sober and moderate spirits they may put an end unto this Controversie touching the Essence and being of Episcopacy and the difference of it from Presbytery according to Divine and Apostolical constitution But let us further enquire whether Episcopacy be taken away by taking the National Covenant Many of the Presbyterians affirm it many Episcopal men deny it The Presbyterians alledge the second Article of the Covenant wherein the Covenanter vows the Extirpation of Popery Prelacy that is Church-government by Archbishops Bishops c. And this supposed Mis government being removed he vows in the first Article somewhat immethodically to endeavor Reformation according to the Word of God and the example of the best Reformed Churches Many Episcopal men alledge for themselves That whereas two Articles of the Covenant are mainly urged 1. The extirpation of Episcopacy and Bishops a fruitful Tree which bare even those who would root it up 2. And the planting of Elders and Presbyters in the place of it In the first Article of the Covenant as it first came out of Scotland after these words according to the Word of God was added this sentence which we would have understood thorowout this Covenant or words to the same effect It was put in a parenthesis and accordingly was thought fit by some afterward to be left out But what ever their reason might be such a clause was necessary to the taking of the Covenant For it is a necessary qualification of the object of a Vow and Covenant that it be de rebus licitis of things lawful Because a Vow differs onely formally from a Promissory Oath Now Juramentum non est vinculum iniquitatis an Oath is not a bond of iniquity Since therefore the holy Scripture is the measure and rule of things lawful a Vow and Covenant to extirpate Episcopacy could not be lawful since it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly commended in the word of God 1 Tim. 3 1. 2. Besides the Covenant was intended against tyraunicum imperium Episcoporum the tyrannical imperiousness and domineering of Bishops as Dr. Arrowsmith interpreted that part of the Covenant in his Epistle to the Foreign Reformed Churches It aimed not therefore at the extirpation of Episcopacy it self much less was it intended to introduce a greater and more tyrannical domination to be set up among the Presbyterians as most men complain who have felt it or feared it The slovenly Cynick who trode upon Plato's neat Bed with his dirty feet saying he trode down Plato's pride he was not aware of Plato's true answer That he trode down his pride indeed ac superbia majori with greater pride Hence it appears that the taking of the Covenant doth not tend to the exâ—irpation of Episcopacy it self which is an Office lawful and according to the Word of God and the ancient Laws of this Râ—â—â—â— but at the removing the tyranny exercised by some persons who have administred that Office Thus Episcopal men acquit themselves of the second Article of the Covenant As for the first wherein the Covenanter vows to endeavor Reformation according to the word of God and the example of the best Reformed Churches Here are two paterns of Reformation 1. The word of God And 2. The example of the best Reformed Churches 1. It is best to say nothing of the former how suitable the endeavor of Reformation hath been to the rule of Gods Word As for the example of the best Reformed Churches it was not without an over-ruling hand of Providence that no certain and definite Church whether of this divided judgement or that is specified or named in the Covenant but it is left to the consideration and conscience of every one who takes the Covenant which Churches and which of all the Churches is the best Reformed That we may the better understand this we must enquire 1. What a Church is And 2. what the Reformation of a Church is whence it will appear which are the best Reformed Churches and which of them is the best reformed 1. A Church may be described a Congregation of men fearing God believing in him and Jesus Christ loving him and obeying him When I call it a Congregation it is not onely to be understood an union or gathering of men together in some certain place as an house or town or city onely as examples may be found in Scripture of all these But this gathering is more generally to be understood as that which is wrought by the spirit of God gathering all the people unto Shilo Gen 49 10. 2 Thes 2.1 Otherwise how unreasonable were it which yet hath been practised that men for
that are true honest just pure lovely of good report c. Phil. 4.8 9. seek peace with them and with an holy Spagirik purge out whatever is corrupt among them Alas both they and we are as a company of men faln into a deep pit and we quarrel one with other in the dark like the Andabata who fought with their eyes shut How much more safe is it that we all endeavour to get out of the pit of corruption and become guides to others of so doing We have heard some principal differences between the parties But 4. How fell these parties out THere are different reports and it is but reasonable that we hear both The Episcopal man tells us that the faction of Aerius observing how many Ecclesiastical Dignities were wisely conferred and worthily bestowed on persons pious and learned they envied the flourishing estate of the Church under Episcopal Government and being ambitious of those honours whereof they were conscious to themselves they were most unworthy and despairing that ever they should pass thorow the Temple of Vertue into that of Honour they resolved Flectere cum nequeant superes Acherenta movere And therefore for the satisfaction of their envy and ambition by their pretence of piety and zeal for the truth that is their own chosen tenents and feigned fear of Popery they stole into an interest much stronger then their own whereby they thought they might command all the world Under the fore-mentioned pretences they engaged the mutable populacy already weary and surfeting of a long peace unto their party by whose help what could they not do Some would change the Civil Government others the Ecclesiastical And all presumed that the sword could effect all this And therefore the yong men must be cursed into the war and the Pulpits must sound with Curse yee Merez c. And they did it bitterly Yea Merez hath been cursed on both sides and the yong men terrified out of doors conscientiously to kill and slay and the most have been thought to go forth in their simplicity O how many thousands have been slain in this and the neighbour Nations And many of those who returned with broken Legs and Arms and elswhere wounded in their bodies are dead in Hospitals cursing those who cursed them out Then the lean kine came forth and eat up the fat ones men of decayed and desperate fortunes repaired their estates with the ruines of those who were peaceable in the land Then was a man made an offender for a word and a snare was laid for him who reproved in the gate and the just was turned aside for a thing of nought And have we not known notorious whore-masters reeling drunkards profane swearers and cursers abominable lyars incarnate envy hatred malice and all uncharitableness have we not known those and a thousand such masked under the visor of the godly party For the cover of all this wickedness was that damnable art of seeming Hypocrisy Hypocrisy that might be felt it was so palpable The Episcopal man will draw a vail over all the rest which might be added Let us hear the Presbyter He layes all the blame upon the Episcopal clergy and tells us that their ambition and tyranny hath ruin'd all That this begun to work in the time of St. John who notes both in Dioirephes then Bishop before Aerius the Presbyter appeared in the Church that Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 John 9 10. Diotrephes was notable for his ambition He might no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have had the place of a Primate It 's necessary in every convention of men that there be one chief and first and others after him But Diotrephes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loved priority and primacy St. John blames his ill affection At all feasts and all meetings of men there are places of superiority nor doth our Lord disallow it where he saith lest a more honorable man come c. Our Saviour blames ambition in them who love the upper most rooms at feasts and the chief seates in the Synagogues Nor doth he disapprove salutations Math. 5.47 but chap. 23.7 He reproves the Rabbies affectation who loved greetings in the markets and to be called of men Rabbi Rabbi Nor was this ambition of Diotrephes discovered in some one act or other but it was habitual in him the Apostle saith nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes continuance in that affectation and ambition And yet the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes to his habitual ambition he was notriously loving high place and primacy And have there not been such Diotrephes among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have loved to be lording it over their brethren yea above their superiors what a shameful ambition was that when one Primate sate in the others lap our English Story records it How much greater ambition to advance himself above the King who is supream saith St. Peter Let his pretended Successor note that Ego Rex meus I and my King The Kings heart though he be supream must not be lifted up above his brethren And should the Priests heart be lifted up above his brethren yea above his Soveraâ—gn Does this proceed from knowledge that puffs up 1 Cor. 8. or indeed rather from want of knowledge A little knowledge puffs up but a great deal makes men lowly A few Pease or Beans make a great noise in an empty bladder blown up but a full sack makes none at all An empty Hogshead sounds more than a full Butt Or does this ambition arise from power Surgit animus cum potentia The minde commonly exalts it self with power And then most what abuseth that power to oppression and tyranny over others under them So that it is not safe to entrust so much power in one mans hand It hath been observed that they who have power in their own hand unless they be awed by the Omnipotent God are seldom just according to Mich 2.1 They practise iniquity c. because it is in the power of their hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men most of all do injury when they have power Therefore Diotrephes the Primate was a Tyrant domineered over and was in urious to the flock of Christ He cast the brethren out of the Church 3 John v. 10. And what have our Bishops done less which is quite contrary to our Saviors precept It is the speech of our Lord and the Bishop of our souls to his Apostles Math. 20.25 The Rulers of the Gentiles exercise dominion over them and the great ones exercise authority over them but it shall not be so among you The Episcopal man answers the Presbyter and tells him That some of his party framed a false Translation and he takes advantage of it for his cause For had the Lord given his Apostles power it was then lawful no doubt to have power And if they had power and authority might not they exercise it Otherwise to what end
had they it if they might not use it Quid mihi divitiae and so why have I power si non conceditur uti if I may not use it And if the Rulers of the Gentiles might use their power why might not the Rulers of the Church use that power also which the Lord hath given them But the words are not well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies word for word to lord it to domineer to be imperious and that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to abuse authority according to the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition Thus did the Rulers of the Gentiles and their great ones but it must not be so among Christs Apostles nor the Bishops their Successors they must not domineer they must not abuse their power over Gods heritage 2 Cor. 1.24 the Apostle having testified his authority and coercive power he limits it of himself Not saith he that we have dominion over your faith but are helpers of your joy for by faith ye have stood We take notice hence and let the Presbyters observe it Diotrephes was a Bishop in the Apostles time and St. John was an Archbishop who threatned Diotrephes an Ecclesiastical Censure for his tyrannical abuse of his authority Nor do men of Episcopal perswasion go about wholly to excuse the Hierarchy from all blame Howbeit they are not of Hams race that they should discover their fathers nakedness Onely thus much they acknowledge That great men have great faults nor ought we to marvel at the matter saith Solomon Eccles 5.8 But among those faults certainly this was not the least That whether through indulgence or connivance or down-right negligence they suffered a foreign government to grow up under them even to the extirpation of themselves and with them of the Kingly Power which protected them A most grievous lamentable and deplorable ruine At neutratamen authoritas pessundata simul potest semeluno nisu restaurari Etiam licita post abusum potestas haud potest facile redintegrari Pientissimus ac prudentissimus Rex regimini suo rectam init viam subditos bonis moribus atque homine Christiano dignis instrnit monita de regno Dei praestruit regno suo atque adeo authomitate Dei in aniâ—â—is hominum authoâ— it atem confirmat suam Et sic justitia stabilit sollum suum An non hoc firmissinaum Ecclesiasticae Hierarchiae fulumentum An non hoc ipsi maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An alias unquam populo persuadebiturjus esse divinum â—piscopatus Reverendi Patres Ecclesiae siliorum suorum querelas audire ne dediguentur Severius olim justo atque haud paterne actum ubi aures amputatae illis qui Episcopis obedire detrectarunt Quamvis eniâ—â— illi hac contumelia dignissimi at hi certâ— indigni qui facerent tamen Fest is etiam diebus utut precibus communibus interfuerint suae cuique vocationi per Apparitores haud licitum vacare cum tamen sox diebus hebdomatim Dominus laborâ—e jusserit Curias Ecclesiasticas aliquoties reculis nullius momenti turbari Levibus eas alicubi personis non Dei timentibus administrari unde Officiales ab officiendâ— non ab officie fortiri nomen In rebus Ecclesiasticis dijudicandis idoneos esse magis Episcopo Presbyteros eosque pro veteri more quam laitos ut factum aliquando perperam Assessores Excommunicationum fulmina pro causis nihil saepius emitti cum tamen haud vacet exignis rebus adesse Jovi nec de minimis curet lex Caeremonias corticeâ— religionis curari magis quam medullam ejus pietatem morumque probitatem Genuflexiones ad mensam sacram sine Canore omnino fieri Nimirum his induci facillime opinionem scandalosissimam ac periculosissimam transubstantiationis atque adeo persecutionem qualis olim temporibus Marianis Imo horrendum illud nuperum civile bellum utut etiam aliae causae procrearint potissema tamen ea fuisse creditur quod religiosuli non dico quam religiose quam licite quam pie turbas ideo moverint ne res eo in loco essent quo dudum fuerant Superpellicum caetera ornamenta Ecclesiae ac caeremonias haud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac vehementer urgenda verum illa seusini rectius ac peditentim inducenda Siquidem licet illa longa sint antiquitate veneranda novae tamen hominum generation nova plane atque noviter inventa existimantur ideo quod aliquandiu desuetudino interciderint iique rebus jam novis studere videntur qui laudabiles tantum Ecclesiae mores conantur antiques instaurare Caeremonias Ecclesiae passim exercere nullam tamen expositionem extare nullum Rationale divinorum quo rerum in Ecclesia it a vel secus gestarum ratio reddatur Desinam jam tandem plurium Prodiit libellus ante pauoos dies cui pro titulo est Non-conformista de precibus communibus caeremoniis in quo si qua vel Topica vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Leitugriam Anglicanam omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corraduntur Totus totus ille libellus ect recocta crambe Optabile tamen est uti reverendi Patres illa quae vere sunt offendicula e medio mature tollant omnemque scrupulum si fieri possit examinant ex aninâ—is dubitantium Nimirum utut in illo libello haud pauca sint quae vel ex ignorantia vel e partium studio profecta quae contrâ—â—ilitant argumenta tamen haud dubie nonnulla sunt qua solidam responsionem postulant Quale illud est in sepeliendi formula Ubi cadaver forte nebulonis improbi humo committitur firma certaque spe resurrectionis ad vitam aeternam Quam nemo quisquam sanus concipit At Presbyter it a dieat opertet Hoc atque alia certe quandiu prostant omnium oculis nec iisdem satis aperte fiat omnino vera esse salâ—em rudibus illiteratis atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbuntur Unde suspiciones ac susurri odia mutua invidiae animositates atque aemulationes quid mali non inde oborietur Neque par est ut ista sola prudentissimi pretissimique Regis urgeantur authoritate alias plurimum valitura siquidem in rebus ad religionem intime spectantibus ubi cum Deo ummediate agitur necesse est uti mandata sua veritate ratione insitoque suo pondere convincant animos hominum Caeteroqui humana sola authoritate mixa suffulta dempta authoritate illa quid enina ni demere possit pro suo Reâ— arbitrio â—sires exigat sua levitate spreta contempta evanescent But while the Episcopal man acknowledgeth some miscarriages by some persons under the Government of Bishops he enquires Were there none committed by the Presbyterians in that very time when they were Probationers for their New Government and when Policy might have enclined them to more plausible and gentle demeanour whereby they might have won
unto him Acts 5.32 Nor can the Book of Common-prayer though full fraught with Divine Petitions and Praises of God nor your dayly reading of it render you divine or as ye are called Divines unless your selves have a share of what you pray for Do ye not pray that we may hereafter that is after the Confession of sins live a godly righteous and sober life to the glory of Gods holy Name And in the Communion-service do not you put up unto God this large Petition That we may ever hereafter serve and please him in newness of life to the honor and glory of his Name through Jesus Christ our Lord. Yea do you not pray every day that we may fall into no sin nor run into any kinde of danger but that all our doings may be ordered by his governance to do always that which is righteous in his sight through Jesus Christ our Lord Is your charity more fervent toward others than toward your selves Brethren Or is your endeavor less in behalf of your selves than in behalf of others Do you pray that they may live a godly righteous and sober life that they may ever serve and please God in newness of life that they may fall into no sin that they may do always that which is righteous in the Lords sight c. and do you not pray for all these things in behalf of your selves If so whence is the complaint that these things are not found in you that you have but a small part of them For if you prayed for them so that your selves might be partakers of them there is no doubt but our good God would grant your requests because they are according to his will Now this is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions which we desired of him 1 John 5.14 15. Yea and because you pray not for your selves it is much to be feared that your Prayers are not heard for others For in this sense the Proverb is good and true That Charity begins at home And this is the ground of another Complaint That the Common-prayer is resorted unto by many loose and debaucht persons and I believe it is as true that many close hypocrites resort unto conceived prayers And hence ariseth one of the Presbyterians Invectives against the Book of Common-prayer that like as St. Paul reasons against the weakness of the Ceremonial Law Heb. 10.1 it cannot make the comers thereunto perfect Not that they think it possible that any one should be perfect in this life by what ever power God gives a man their own words in their large Catechism though Christ and his Apostles enjoyn us to be perfect and Epaphras prayeth for the Colossians that they might stand perfect and compleat in all the will of God Colos 4.12 But this is the Presbyterians argumentum ad hominem Howbeit this cannot be imputed unto the Book of Common-prayer that it cannot render men perfect For the defect is not in the prayers which are in commensuration even to the highest perfection as elsewhere so especially where the Church prayeth that we may perfectly love God and worthyly magnifie his holy name But indeed the great defect is in the Comers thereunto or many of them who without due consideration of either prayers or praises turn them over their tongues carelesly and negligently as if the very hearing and reciting of these prayers were the onely true and perfect service of God and think he is pleased with such a performance of it and so they rest in it tanquam in opere operato Yea I have heard it alledged that the Common-prayer is that pure offering whereof the Lord speakes as to be fulfilled among the Gentiles Mal. 1.11 In every place incense shall be offered unto my name and a pure offering Surely by Incense Prayer is understood according to Psalus 141.2 But the pure offering is little understood and less practised even the dayly sacrifice of mortification which is taken away according to Daniels Prophesie Dan. 8.11 12 13. 11.31 Truly what is generally spoken may be applied more properly to the Book of Common-prayer Quaeneglecta vilescunt eadem si considerentur habentur admiratione The method of the Liturgy the Prayers and Praises of God in it because neglected by Presbyters yea and by many Episcopals themselves they are not esteemed but if according to their weight and moment they were duly considered some offences being removed they would provoke pious men of both parties even to admire them So that the principal thing that 's wanting to the Honor of God the good of his Church and the due estimation of the Book of Common-prayer is the Christian life which is required out of it This my brethren procures authority to your Priesthood veneration to your outward Divine Service and due respect unto your Persons Without which neither a Long Cassock nor a Broad Girdle nor affected Gravity of Deportment will avayl any thing at all among wise and good men Ad populum phaleras Not that these are despicable as some vain and ignorant men have thought them but indeed venerable if we consider what they import as we shall understand if we remember our vow in our Baptism which I fear the most of us forget viz. an abremutation of Satan and all his works c. which in the antient Church was expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan And belief of the Gospel and all the articles of the Christian faith and the keeping of Gods commandments all which were comprized in the opposite phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I enroll my self in Christs Matricula or Military Roll. So that the Christian Profession is a kind of warfare and the person baptized promiseth to continue Christs faithful Soldier and servant unto his lives end And this is that which the Priest holds forth in his Sagum or Cassock which was Vestimentum militare a military Garment and so used by the Germans saith Tacitus and it is the same which is in use among most Soldiers at this day Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soldiers garment which saith Nomius he wore above all his other apparel a figure of Charity which must be put on above other Col. 3.14 And because love must be sincere Rom. 12.9 the Christian Soldier must be girded with the girdle of Truth Eph. 4.15 6.14 For the Girdle was a part of the Roman Soldiers armour Cingulum militare the Soldiers Belt a quo arma dependent saith Isidor whereon his other weapons hung Yea when the Israelites came out of Egypt it 's said Exodus 13.18 they went up harnessed the woâ—d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly accincti girded importing thus much That the Israel of God going up out of the Spiritual Egypt must be armed with the whole armour of God