the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
of this refusal in so many letters and syllables yet that which they do assign is by implication and in effect the same for it is as much as if they had said God himself hath imposed this calling upon us and not man and therefore except we should rather obey man than God we may not forbear for opposing the obedience of God to the obedience of man they therein plead a calling from God and not from man otherwise if they had received a calling from men there had been incongruity in the answer Considering that in common sense they ought so far to obey man forbidding them to exercise a calling which they do exercise only by vertue of that calling from men else by this reason there should be no power so to depose a man from his Ministry but that notwithstanding any Commandment of the Church or State he is still to continue in the exercise of his Ministry and should be bound to give that example which the Apostles did which is not only absurd but a conceit plainly tending to manifest Sedition Sect. 29 3. We are to know That though the Apostles Prophets and Evangelists preached publickly when they were not hindred by open violence and did not nor might they leave their Ministry upon any humane authority and commandment whatsoever because they did not enter into or exercise the same upon the will and pleasure of any man whatsoever yet they never erected and planted publick Churches and Ministry in the face of the Magistrate whether he would or no or in despite of him but such in respect of the Magistrate were as private and invisible as might be 4. Sect. 30 Neither were some of the Apostles only forbidden so as others should be suffered to preach the same Gospel in their places but the utter abolishing of Christian Religion was manifestly intended in silencing them But out Churches whereof we are Ministers are no private and secret Assemblies such as hide themselves from the face of a persecuting Magistrate but are publick professing their Worship doing their Religion in the face of the Magistrate and State yea and by his countenance authority and protection And we are set over these Churches not only by a calling of our people but also by the Authority of the Magistrate who hath an armed power to hinder such publick Actions and who is also willing to permit and maintain other true Ministers of the Gospel in those places where he forbiddeth some Sect. 31 By these it appears That the case of the Apostles and Ours is not the same nor can their answer to the High Priest and Elders from whom they received no call to preach and by whom they were forbidden to preach Jesus the design of that Council being not to forbid them alone and permit others to do it but utterly to abolish Christianity with any pretence fit us that we therefore should not lawfully obey and sit down in silence and recede from the exercise of our Ministery in a particular place upon the command of those from whom we received Authority there to minister and who though they silence and exclude us yet send others to minister to the needs of the Church in the same Gospel and therefore as the said Mr. Bradshaw so we conclude 1. If after our publick calling to minister in such a known and publick Church nor by the Church only but by the Magistrate also The Magistrate shall have matter against us just or unjust as to our obedience it matters not and shall in that regard forbid us to minister to our Church and the Bishop in these censures acting according to the Laws under which he and we are it bears the same reason I see not by what warrant in Gods Word we should think our selves bound notwithstanding to exercise our Ministery still except we should think such a Law of Ministery to lie upon us that we should be bound to run upon the Swords point of the Magistrate or oppose Sword to Sword which I am sure Christianity abominates Sect. 33 2. Yea and suppose the Magistrate should do it unjustly and against the will of the Church and should therein sin yet doth not the Church in that regard cease to be a Church nor ought she therein to resist the will of the Magistrate neither doth she stand bound in regard of her affection to her Minister how great and deserved soever to deprive herself of the protection of the Magistrate by leaving her publick standing to follow her Minister in private and in the dark refusing the benefit of other publick Ministers which with the good leave and liking of the Magistrate she may enjoy Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word in such a case so to draw any such Church or people to his private Ministery that thereby they should hazard their outward state and quiet in the Commonwealth where they live when in some competent measure they may publickly with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another And except he have a calling to minister in some other Church he is to be content to live as a private member until it shall please God to reconcile the Magistrate unto him and to call him again to his own Church So far this learned man though a Non-conformist Sect. 35 Now I appeal to any that dissent most if it be not all truth for the main And change but the name of Magistrate into Bishop the reason is all one we may submit to one as well as to the other Though we should deny any such Authority to the Bishop as such yet because he in this acteth under the Laws and whatsoever Autho ity he hath by vertue of his Function in the Church yet it is certain that the exercise of this Authority here is by the leave and authority of the Magistrate So that here is nothing material in this exception but it still remains out of dispute that though it should be granted that the Bishops have no such power by any authority derived from Christ which yet we say they have yet we may lawfully submit to them in the exercise of it And let us do this we do our part and we shall live in peace Sect. 36.4 Partic. Ex ∣ cept 4. Another exception laid against the Bishops is this That though it be granted that they have some authority or if they have not that yet we may lawfully obey yet They exercise an Arbitrary power and this is not to be submitted to And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty Viz. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and swearing the Church-Wardens to present accordingly so by many innovations and ceremonies imposed upon Ministers and People not required by Law Sect. 37
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
the Age next succeeding the Apostles which may be a very probable Argument at least if not demonstrative of such a thing in the Apostles dayes too unless we find something in their practice and writings which may evidently prove the contrary which yet is not done and withal confessing the wisdom of the Church that brought in Bishops though they judge they were not there before if upon no other account yet for the maintenance of peace and remedy of Schism according to that known testimony of St. Hierom so much stood upon in this controversie Sect. 11 Now when thus much is fairly yielded and so willingly assented to when those who yet think themselves in conscience obliged by that Covenant which they have sworn for the extirpation of that Episcopacy with the appendices established among us yet judge themselves not obliged against Episcopacy nor against their Superiority and Jurisdiction as such but think they have fully satisfied their Obligation in the acceptance of and compliance with Episcopacy as reduced by Bishop Usher where yet that Superiority and Jurisdiction is still retained Methinks here is a fair step towards compliance an happy door of hope opened that we may agree The distance is not so wide as at first it did seem to be here are no terms now of Vsurpation Tyranny and Antichristianism assix't to Episcopal Authority Sect. 12 And what should now hinder a perfect compliance when men are satisfied that they may freely and chearfully go thus far what should hinder them but that they may make some steps farther And we all whether of the one or the other perswasion may account our selves so much concerned to promote the peace of the Church as to submit so far to the established government as the Laws under which we live require that we should 1. Except Is it that the Bishops are conceived to take too much upon them and do more than they should or are called to do Or 2. Is it that they will not suffer us to take our due and to do that which we should or that we are called and have authority to do for under these two heads must be comprised all that can with any shadow be pretended why we should not comply and submit so far as the Laws require Sect. 13 Now to give a full answer to both these I shall first premise these two things 1. That it is not the design of these papers and therefore none are here to expect it to enter upon the whole controversie of government or the jus divinum of this in particular nor here to undertake a full justification of all the particulars in the constitution or exercise of it for enough hath been already written pro and con on that subject My whole design here is not to revive but to do my part if God see us yet fit for such a blessing to put an end to disputes of this nature 2. Sect. 14 But all that I have here to do is howsoever the case stand whether there be truth or no in the charge against Bishops or Episcopacy which here I meddle not with and in the following sheets may possibly in a great measure take off to consider How far we of the inferior Orb who if we exercise our ministery in England are bound by the standing Laws of England to be under them may submit to their power obey and conform to these established Laws Now that I may give full satisfaction in this case I shall first lay down these two general conclusions which I must take as granted 1. Sect. 15 This I make one Postulatum and require it to be granted me which I think no intelligent considering man will deny Viz. That in order to the conduct of our consciences and the regulating of our actions we are not to enquire what is the calling office charge or duty of another but what is the charge office and duty incumbent upon our selves Particularly it concerns not us who are not called to this authority in the Church to be curious in examining whether the Bishops do or do not undertake a charge too great for them to manage what their power or what their duty and sins are or whether it be fit they should be established in such authority by a Law this is to go out of our sphere and to meddle where we are not concerned But They being in possession of this power and established in that authority by those Laws under which we live made by the unquestionable Supremacy and Legis-lative power in the Kingdom and to whom (a) Rom. 13.5 we must be subject Our business now only is to satisfie our selves and others whether and how far we are bound to conform to these Laws in our owning and submitting to that Episcopal authority which they have established Or how far we lawfully may do so and indeed what we lawfully may do we are in duty bound to do when by a just authority we are commanded to do it This I am sure is most necessary to gain and preserve our peace And therefore I cannot but condemn that preposterous course of some Ministers who had no way to commend their zeal to the world but by preaching to one Auditory the duties of another or inveighing against their sins Some preaching in the Court against the sins of the Country and before the Magistrate ripping up the irregularities of the Subject Others with equal yea possibly more bitterness inveighing before the people against the licentiousness of the Court the Pride of the Bishops and the sins of their Governours And what Beautifiers such men have proved we need not turn over the Annals of many ages to witness Sure I am this was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rightly to divide the word of truth (b) 2 Tim. 2.15 like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a workman that needs not be ashamed of whom St. Paul speaks nor like the faithful and wise Steward of whom our Saviour (c) Luk. 12.42 to give to every one his own proper portion of meat in due season And when men have thus made it their business to consider (d) Mat. 7.3 the Motes in the eyes of others and neglect the Beam in their own To judge censure and condemn the carriages of their brethren and look over their own When Subjects and inferiors set themselves to examine the calling office duty and carriage and to dispute the Place authority and commands of their Superiors in Church or State The fruit of this can be nothing but Sedition or Rebellion schism or faction and mutual animosities hatred and contempt But could we learn every man to do what becomes himself if others be irregular let the sin lie upon them while we are careful to look to our own steps and faithfully to discharge the duties of our own place with how much chearfulness content and peace might we live together 2. Sect. 16 Another Postulatum I require likewise to be granted which I judge no conscientious
who commanded them to preach no more in the Name of Jesus must be ours That God hath imposed this calling upon us and therefore unless we would rather obey Man than God we may not forbear the exercise of that office which God hath laid upon us with a (t) 1 Cor. 9.16 woe if we preach not Answ 1 Sect. 21 To all this I answer 1. To be silenced or suspended or deposed is but to be denied the liberty of and so consequently to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure and to be deprived of that maintenance which we had while we were allowed to exercise our Ministery in such a place And in this the Bishops pleasure is the Magistrates pleasure The Bishop proceeding according to the Laws And that the Magistrate hath power and under him consequently the Bishop to deny any particular man this liberty within his Dominions I know none that doubteth if he shall do this caussesly the sin is his but submission and obedience is our duty Sect. 22 Answ 2 2. But more The Bishops as such if they have any place in the Church Are Ecclesiastical Governours and their work is to Over-see to watch over and for the flock (v) To take care of the Church of God 1 Tim. 3.5 ne quid ecclesia detrimenti capiat Their care it must be that Tares be not sowen among the Wheat nor corrupt and heretical doctrine preached for the pure Word of God that the souls of men be not poysoned with rotten principles or leavened with Heresie or stirred up to Schisme or Sedition but that they be built up in the most holy faith instructed in sound doctrine encouraged to Piety and lead in the wayes of Purity and Peace And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry and to watch how they continue in it And their power equally extendeth to the silencing suspending or ejecting those who are Seditious or Scandalous as to the denial of their admission or to the admitting of such as are able and faithful It is no more then what the Apostle (x) Act. 20.28 32. gave in charge to those Elders or Bishops for so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Miletum to watch because of the Wolves that would enter And for which the Lord reproves (y) Rev. 2.14 15 20. those Asian Angels that they permitted the doctrines of Balaam and the Nicolaitans to be taught and Jezebel to prophesie And this power is clearly manifest in those Apostolical charges to (z) 1 Tim 1.3 4 6 7. 5.19 20 21 22. 2 Tim 2.14 4 2 3. Tit. 1 5 10 11. 3.10 11. Timothy and Titus which are frequent in those Epistles For the truth is if the Bishops have not this power it is not possible they should perform their duty or discharge their trust to God or his Church If any of them abuse this power it is only their personal sin and they abuse but their own power for such an authority they cannot be denied to have if they have any power or authority in the Church at all Sect. 23 Answ 3 3. And how unjust soever the censure may be in him that gives it yet that we may lawfully sit down in silence I think is beyond dispute for though our Ministery be from God and the Calling of Divine Institution yet it is conferred on particulars this or that person by men and they exercise this ministery by vertue of that Calling which they had from men Now common sense and reason telleth us that we may lawfully obey men forbidding us the exercise of a Ministery which though the ministery be from God yet we have power to exercise in such a place by vertue of that Calling only which we had from men Sect. 24 Answ 4 4. Neither doth that answer of the Apostles to the High-Priest and Council and their resolution and practice to preach the same Christ still notwithstanding that Prohibition any way lay such a necessity upon any in our case to disobey and to refuse to lay down the exercise of our ministery when we are required And as to this let me crave leave here to mind the Reader 1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies Sect. 25. The Separatists objection that it was not lawful to communicate with them because our ministery was the ministery of Antichrists Apostacy this he would prove because none could stand publick Ministers except they receive of the Prelates Priesthood and Deaconry and without and against the peoples consent they are by the Prelates alone silenced deprived and degraded from exercising any ministery in those assemblies who yet ought not to suffer themselves to be silenced and deposed from their publick ministery no not by the lawful Magistrate Here we see in this mans mouth impudence and Sedition more than enough yet this bold assertion he labours to prove by this very Reply of the Apostles who would not at the command even of the lawful Magistrate cease to preach But 2. Sect 26. Answered by a Non-conformist What answer was given to him will exactly fit our case also I shall give it in the words of Master William Bradshaw Both because they speak fully to the Objection and in this so far justifie the Bishops power as to lay a necessity both upon the Minister and people to submit with peace and also to shew how even then when they say the Church groaned under the highest exorbitancy of Episcopacy The soberer non-conformists who did not acknowledge the Prelacy did yet judge it lawfull to submit to their power and to forbear the exercise of their ministery upon their pleasure For one of these was that Master Bradshaw and set aside his dissent from the established Order of the Church I doubt not a pious sober sound Divine and even then when himself was silenced upon the account of Non-conformity writing in the defence of our Church-Assemblies justifying our Communion proving the unreasonableness of separation from them in which Book (a) Unreason of Separat p. 90 Sect. 27. he gives this answer to the Separatist 1. When he i. e. Johnson the Separatist distinguisheth between silencing and deposing by lawful Magistrates and by Prelates as indeed he seemed to do when he said We are silenced by Prelates when the Apostles would not no not by the lawful Magistrates is in our case where the Prelates do it by Authority and Commission from the lawful Magistrate a distinction without a difference Sect. 22 2. Whereas the Separatist had said The Apostles did not make their immediate calling from God the ground of their refusal but this That they ought to obey God rather than men which is a Duty required of all Ministers and Christians He answereth That Though the Apostles did not assign their immediate calling from God as the ground
the Government Apostolical and necessary or only Prudential brought in by the Church and not repugnant to the Holy rule or only as the Bishops are impowered and Commissioned under the King being here established I see not how we can without sin refuse a peaceable compliance with it Sect. 56 And I have reason to hope such a compliance in a good measure because those learned Brethren who though in their Proposals to His Majesty they desire that Chancellors Arch-deacons Commissaries c. as such may not pass any censures purely Spiritual yet when they say only as such it may intimate they would not deny them under another notion as Commissioned under His Majesty to do so These Brethren I say add this But for the exercise of Civil Government and this by their words there may seem to include the acts of Government in the Church and ecclesiastical Causes so far as the Censures are not purely Spiritual coercively by Mulcts or corporal penalties by power derived from Your Majesty as Supreme over persons and things ecclesiastical we presume not at all to interpose but shall submit to any that act by Your Majesties Commission Were indeed these Considerations well weighed they would do much to a peaceable obedience Sect. 57 Except Partic. 7 7. I know but one material exception more referring to this charge that The Bishops take too much upon them And that is The matter of Ordination and now the Re-ordination for thus it is excepted The Bishops some of them do assume sole power of Ordination and Jurisdiction to themselves And now it is farther urged as unsufferable that upon their re-establishment they require a Re-ordination of all those who during the late Confusions were ordained only by a Presbytery Sect. 58 In answer to the business of a Superior ordo c. enough is already said But to the matter of Ordination and Re-ordination I say Answ 1 1. The Question is not what some challenge to themselves but how far we may yield in the thing that is challenged without sin If some challenge too much let them answer that but if we may without sin take from their hands that which we can legally have from no others I see not why we should in the least scruple to take it That Their hands are Necessary and that none can be regularly ordained without them is the Judgement of none of the least or lowest in the Church who think the Scripture speaks clearest on their side also For Though Timothy had the (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery yet it is expressly said that he had (i) 2 Tim. 1.6 Pauls too and he not acting as one of them but under a distinct notion as the words if well weighed do more than intimate for whatsoever that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which was given by that Laying on of Hands whether the extraordinary gifts of the Spirit usually in those dayes by the (k) Act. 8.17 18. Apostles hands or the Gift i. e. Authority of Ministery whether of a Bishop or Evangelist it matters not whatsoever I say the gift was it seems to be conferred (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly by the hands of Paul and referred to the hands of the Presbytery (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as assistants or associates with him But those texts seem to be more express where not only the Deacons were made by (n) Act 6.6 the sole hands of the Apostles but also in the ordaining of Presbyters we read that Barnabas and Paul those Apostles (o) Act. 14.23 did ordain Elders in every Church as they went we read not of any other hands with them St. Paul also layes this charge on Timothy (p) 1 Tim. 5.22 Lay thou hands suddenly on none intimating an act wherein he only was concerned for if there were other Presbyters or a Presbytery at Ephesus and they necessarily to joyn with him in every Ordination why is the charge only given to him why not the same caution urged on them And in that clause (q) T it 1. ◠For this cause left I thee in Creet that Thou shouldest ordain Elders in every City we see Titus infallibly left with authority to do this but we read not of any others appointed with him If any object He was an extraordinary Officer and Evangelist This signifies little for whatever he was he was an Apostolical person and for that time at least seated at that place for the particular Government of that church to perform not an extraordinary but a work of standing use in the Church the administration of an ordinary and perpetual Ordinance And why then in such a work he may not be conceived to act as a settled ordinary Officer I see not This we are sure of That Ordination was not given in those dayes without the hands of an Apostle or an Apostolical person We are not sure that it was not sometimes without the hands of the Presbytery Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal or Apostolical hands though not excluding yet withal not necessarily requiring the hands of other Presbyters Sect. 59 On the other side that The Hands of Bishops are lawful in this work is granted so far by those who urge the greatest necessity of the Presbyterial Ordination yet excude not the Bishop See Jus Divin Minist Evang. 2. part who on their judgements ceaseth not to be at least a Presbyter and the Name of a Bishop doth not with them take away his interest of a Presbyter in Ordination nor nullifie the Orders because his Hands were in them Now then if we may but lawfully take it at the Bishops hands if it be required to be had from them alone though it should be supposed somewhat irregular and we can have it no other way without the violation of the Laws in being suppose they should sin in assuming that only to themselves which should be done joyntly with others yet we should not sin in taking it of them because they unquestionably have a power though possibly not the sole power Sect. 60 2. It is objected only Some Bishops challenge to themselves c. Now the matter is not what some particular men challenge but what the established constitution is It concerns not us to be of the same judgement with every particular Bishop but to obey them in that place where the Laws have set them and in that authority wherein the Constitutions of this Church have invested them Now the Laws of our Church give no such power of sole ordination nor doth any Bishop that I know or have heard practice it The Dean and Prebends were of old I doubt not accounted a standing Presbytery to the Bishop and the (r) Can. 31. Presence of four of these are expressly required to every Ordination viz. The Dean Arch-Deacon and two Prebendaries at least or in the necessary absence of them four other
this exception adding in the close this Let men with whom we have to do in this case but promise us their love in the truth and we dare promise their [n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.5 love will have much patience Thus much for the version of this They were not Obedient in the Old and not Disobedient in the New 2. To the other in the next Psalme in the Old Translation Psal 106.30 considered Phinehas prayed in the New executed judgement wherein they are said to be contrary this learned man proceeds to answer thus 1. Might not Phinehas do both pray and execute judgement These be divers things but not contraries Paul Baptizeth and Paul Preacheth the same person but a several action several not contrary But doth this translation He stood up and prayed deny that he executed judgement Admit this kind of argument viz. that diversity of reading implieth a contrary story we may shew our love in easie crediting them that say so but then we follow not the truth as it doth become us For those places [o] Psal 40.6 Mine ears hast thou pierced and [p] Hebr. 10 5. A body hast thou prepared me do seem as unlike yet they speak both of the same person and action So He (q) Isay 28.16 that believeth shall not make hast in the Prophet and (r) Rom. 10.11 He that believeth shall not be ashamed in the Apostles have more odds in shew than that which here offends our Brethren but they are a looking-glasse to see mans infirmity how it pretends truth but intends not love The Prophet and the Apostles well agree notwithstanding the diversity of words for he that beleiveth makes no more hast then good speed and therefore is not ashamed a figurative speech Metonyâ—â— effecti because hasty men are disappointed and men disappointed are ashamed In Osee it is said that (s) Hos 12.4 Jacob had power of the Angel and prevailed He wept and made supplication but the History (t) Genes 32.28 hath no such words as He wept or prayed what then yet might he do all these and no contrariety in the action Obj. But the word signifies He executed judgement 2. Sol. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is derived and it may seem the Translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Conjugation it is rendred prayed having the same letters the same points the same accent in the History of Abraham and Abimelech (u) Genes 20.17 Then Abraham prayed unto God neither are we alone in this Translation The Targum and Chaldee Paraphr is He prayed the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up Sacrifice And since it was an action so pleasing to God we do injury not to think he prayed when he did apply himself to this work since every thing yea executing judgement is sanctified by prayer Now the word bearing so other Translations Chaldee and Greek rendring so as we condemn not others so neither have they cause to condemn us Is it Heretical or an occasion of danger either way interpreted [x] Qui bene operatur bene orat Glos Ordin He that is well employed prayeth well and Prayer it is that sanctifieth every duty of our calling so as Prayer excludes not executing of judgement nor doth this exclude that How then are these Translations made enemies that in this holy businesse have so kind an eye each to other as [y] Exod. 25.20 Cherub towards Cherub and both looking towards the Propitiatory Inst But the Holy Ghost meant only one of these Repl. 3. But which is that one that you mean what assurance of that why not that which I mean the words bearing both why shall we say but one In this case S. Austin his counsel may well be followed (z) Cum alias dixerit hoc sensit quod ego alius imo illud quod ego religiosius arbitor dicere cur non â—trumque verum Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do and another as I do I think it a more religious speech to say why not rather both if both be true yea if a third or a fourth (a) Cur non illa â—mnia vidisse tredatur per quem unus Deus sacrâ—s literds vera diversa visuris multorum sensibus temperavit ibid. And if any man seeth any other truth in these words why should not he be thought to see them all by whom one God hath tempered the holy Scriptures with senses of many things for them that see many true things and yet divers What himself would do in such a case that Father setteth down rather keeping himself to the liberty of the Word then any way either to imprison it or the riches of Observation that arises from it And in another place he sheweth what inconvenience cometh by this straight course [b] Si qua scripta divina legerimus qua possint salva fide imbuimur aliis atque aliis pâ—rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus c. August de Genes ad lit lib. 3. cap. 18. If we shall saith he read any divine Writings which may obey divers interpretations without danger to the Faith I advise that we be not headlong in the affirming but one excluding the rest least afterwards the truth being more exactly discussed may be found to overthrow it quite and so we strive (c) Non pro sententia Divina nostrarum Scripturarum sed pro dimicantes ibid. not for the sentence of Holy Scripture but for our own interpretation contending that to be Scripture which is but our private opinion whereas we should seek that to be ours which is the Holy Scriptures So far this Author and I hope the Reader will not be much troubled at the transcribing of this which may give much light to the matter in hand for really were these things seriously considered by men who sincerely minded as the truth so peace and love this translation of the Psalms would be no such stumbling block in the way of our peace nor matter of any such contention among us Sect. 12 5. Let me add one thing more as to this Translation which it deemed to be not so genuine because not exactly agreeable in many passages to the Original Hebrew In many places this Version seems to follow the Greek Septuagint which hath been always received among the learned in the Church with high veneration and esteemed next to the sacred Text And sure I am if the Apostles yea Christ himself might as they did use that and cite those Texts which they made use of from the old Testament in their preachings and writings not from the Hebrew but the Greek Text as those 72. it can be no crime in our Church to follow their example Yea and if that be true which Isaac Vossius labours and not without appearance of
reason to prove that the authority of this Septuag is more authentick then the Hodierne Hebrew Copies this will sufficiently justifie the practice of our Church there where they follow that Translation though not agreeable to the Hebrew now extant And this as it abetteth the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d) Luk. 3.36 in S. Luke making the computation of the time à mundo condito more then the present Hebrew reckons so it excellently clears that particular Translation of the 14th Psalm (e) Psal 14. v. 5 6 7. Whence inserted into the old Translation where three whole verses are inserted which are not in the Hebrew there though in other places they are viz. Their throâ—t is an open sepulchre with their tongues have they used deceit the poison of Asps is under their lips Their mouth is full of cursing and bitterness their feet are swift to shed blood Destruction and unhappiness are in their wayes and the way of peace have they not known there is no fear of God before their eyes which are all in the Greek and thence taken out and so written by S. Paul f Rom. 3.13 19. himself who must not be charged either in this or any other to follow a corrupt Version against the Holy Text Sed haec obiter Only here let me mind the Reader how many considerations might induce the minds of peaceable men to studie rather how to salve then impair the credit of the Church and not to contend about such things as these Sect. 13 6. To close this Chapter I shall add the judgment and acknowledgment of one whom we all know to be no friend to our Liturgie g Baxt. five Disputat Disp 5. cap. 2. Sect. 12. p. 402. When there are saith he divers Translations of the Scripture in the same language as in England here are the Old Version the New England Version Mr. Rous his first and second Mr. Whites Bishop Kings Sand 's Mr. Bartons c. God hath not told us which of all these we shall use but given general directions according to which our own reason or our Governours should make choice Now our Governors have made choice of this Version to be used in this place and have so prescribed it to us Which by this confession they may do and if they may do so we may yea we ought to obey and use it according to their prescriptions Thus have we considered this Old Translation of the Psalmes which now doth I hope clearly appear not to be so corrupt as by some is pretended and whatsoever it be there is nothing in it of such a nature as for the sake thereof to make the Liturgy unlawful to be used where this Translation is retained I proceed now to consider the other exceptions that follow 3. Another Exception is Except 3. Apocrypha Sect. 14. That this Liturgy prescribeth Apochryphal books and chapters to be read for Lessons which yet are as to Doctrines to be believed and duties to be praâ—ised of dubious and uncertain credit This hath been of old one constant exception and many particulars cited out of the chapters thence to be read which carry a repugnancy to the Authentick Canon At the least These being read as Lessons the peace appointed for reading the Scriptures this seems to give them the authority of Scripture which ought not to be done For answer 1. Answ This to me I confesse is the most material exception Sect. 15 as to this part the Matter of the Liturgy and I shall freely acknowledge 1. That in that little reading which I have in Ecclesiastical History and the practice of the Ancient Church I am not able to give an account when these books first began to be read In the highest records we find the Reading of the Prophets Gospels and Apostles yea I find the reading of the lives of Martyrs as high as the 3 d. Councel of Carthage and there is some ground to think that as they so these Apocrypha were then read for instruction as other Homilies and Exhortations and might by degrees come into the place of Lessons but in this I am not peremptory And I must also confesse 2. That I am not able shall be willing to acknowledge it my weaknesse to reconcile many passages in these books with the Doctrine of the Holy Scripture and the sacred History that as yet I find not any thing to convince me of the reality of the story of Judith nor how to reconcile her [h] Judeth 9.2 commendation of the [i] Gen. 34. Fact of Simeon with the [k] Gen. 49.5 Condemnation of it by the Holy Ghost nor know how to justifie her prayer to God [l] Iudeth 9.10 to prosper her in her lies nor can â— see how Baruch wrote his book in (m) Bar. 1.1 Babylon and yet in the (n) Ier. 43.6 Holy Story was with Jeremy at Jerusalem and went not from him nor do I well understand his (o) Bar. 1.8 10. offerings and Vessels when the Temple was before that time burnt nor know I how to bring the account of his (p) Bar. 6.3 seven generations to Jeremies (q) Ie. 29.10 70 years of captivity Not to mention in Tobit the Angels lie the unchaste Devil Asmodeus the 7 Angels presenting the prayers of the Saints the Magical businesses of the Fishes heart liver and gall to drive away Devils and restore sight to all which I know what answers have been offered which yet have not satisfied me And 3. therefore I confesse it my hearty wish that they may not and my hope that these things being under the eye of the Right Reverend Bishops and Clergy in the present Convocation at least these Chapters will not be prescribed for Lessons 2. Sect. 16 But though I judge thus for alas what am I the meanest of the thousands of Israel possibly they may see reasons to retain them still I am sure I am not to prescribe to them and they may see reason not to admit this alteration I am now onely to enquire whether we may submit in this Is the reading of these of such a nature as to involve us in sin if we do it or is the requiring of these such a crime as to make the use of the Liturgy unlawful for the sake of these I think not and that when commanded we may lawfully obey in this I judge for these reasons Sect. 17 1. Though I find not when they were first brought in yet I find them read very early in the Church In Eusebius (r) Euseb Hist l. 4. c. 13. we read that not onely the Apocrypha but Clements Epistles were read as by the Councel of Carthage (s) Conc. Carth. 3. Can. 47. the lives of Martyrs yea Eusebins (t) Euseb l. 6. c. 18. citing the Testimony of Origen to it who was yet earlier The Ancient Councels indeed ordered nothing to be read in the Church (u) Conc. Laod. Can. 15.16 59.