which Daniel put into the Dragon break them in pieces one part rending from the other as impatient to submit to their censure and so they come to Non-Communion and to make new Colonies of lesser Churches and Bodies till they break and shiver themselves to such useless shreds such thin and small shavings as have neither the staff of beauty nor of bonds among them Every one by the light of nature concluding Par in parem non habet imperium Authority supposeth an eminency That there can be no power over others where there is parity among them nor can those have authority over each other which are in an equality Nothing would be more welcome to good Ministers and faithful people than to see that just power setled in the Church as might by the wisdom gravity and integrity of such as are truly fit to govern best repress all abuses and disorders in the Church as to matters purely religious Mean time we think it better to beaâ— with patience those defects which we cannot hinder or amend and to supply them what we can with private care industry and discretion than either wholly to deny our selves the comfort of this Sacrament which the Lord hath afforded us or else to usurp to our selves an absolute power and jurisdiction over others which neither the Lord hath given us nor the Church and which we see men do easily despise as a matter of arbitrary usurpation not of authoritative constitution And which is subject as to many tyrannies and abuses so to infinite private janglings and divisions which no Minister hath leisure to hear if he had abilities to compose and judge them being oft very spightful tedious and intricate yea and himself possibly a party or witness and sometimes the accused who being for the most part the ablest in a Country Congregation to judge of matters must yet himself be judged according to some mens weak Models of Church-Government and Discipline both as to his doctrine and maners by his High-shoe Neighbors which he counts his body nor may he have any appeal from them in an Independent way 21. Of the peoples judging in the Church 1 Cor. 5.12 1 Cor. 6.1 2 3 4. Do ye not know that the Saints shall judge the World and Angels How much more the things that pertain to this life To that grand Charter and Commission which some plead by which every Saint is made a Judge in all things of this life within the pale of the Church and is after to be judge of Angels I answer The wise and holy Apostle doth not give to every one in the Church any such power nor to the majority of Christians in any Congregation but rather reproves their folly that laid any judicative works on those that were least esteemed in the Church Vers 4. Whence arose that unsatisfaction as made their differences greater and drove them for remedy to go to Law before the Civil Tribunals of unbelievers V. 6. to the great scandal of Religion and shame of the Church of Corinth where being many Christians and no doubt in many distinct Congregations for conveniency of meeting the Apostle wonders they could not be so wise for their own credit and quiet as to finde out some wise and able men who might be fit to judge and end their controversies as having both real abilities internal and outward reputation in the Church also a publick consent and orderly appointment to the work aâ—l which makes a compleat and valid Authority to judge others which can never be promiscuous in whole bodies or rabbles of simple and mean men without both contempt and confusion which imprudent way among the Corinthians the Apostle counts both a fault and a shame Of Communicants to be admitted 1 Cor. 5.7 2 Cor. 6.15 16. What places are further urged for purging out the old leaven for not eating with such an one for the non-communion between Christ and Belial light and darkness c. They are all fulfilled by every private Christian when both in conscience and conversation he keeps himself from concurring or complying with any wicked and scandalous persons in their sins reproving and repressing them as much as morally lies in his place and power But the bare view or knowledge of anothers sin Vnumquemque alienis peccatis maculari omnes impiae seditionis autores solam causam separationis sibi assumunt Contra disputat Cypr. de unit eccl August ep 48. must not hinder him from doing his duty or enjoying his privilege and comfort by the Sacrament which depends not on what is in anothers life or heart of sin but on what he findes of grace and preparedness in his own As to the publick honor and purity or unleavenedness of the Church the special duty and care executive lies on those not who are private Christians in common but who have publick authority in special to do it by censuring restraining or casting out scandalous offenders whereto every Christian is not called because not enabled either by God or man by gift or power to discern or judge and determine cases which is a matter of polity power and order in the Church and not of private piety or charity Nor is it indeed of absolute necessity so as to deprive good Christians of any holy ordinance in case such power is obstructed or hindered or not established in the Church Neither Minister nor People then ought to refrain from doing their duty in the holy celebration of this Sacrament upon any such defects of external polity and power for well-ordering of the Church but rather with the more exactness and diligence exhort one another and prepare by inward graces for those holy Mysteries whose institution hath no such restriction either by Christ or the blessed Apostle Paul who enjoyns Ministers and Believers to do this 1 Cor. 11. holily and worthily in point of personal preparation but no word of either usurping a power to reâ—ect others as they list which belongs not to them or else to abstain wholly from the duty for want of having their will as too many do both People and Ministers to the great grief of many good Christians and to the exceeding slighting and disuse of that holy Ordinance in this Church 1 Cor. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As oft as ye drink it which was wont to be much frequented which the words of Christ import or enjoyn to be done oftentimes in the Church For that new coyned form image and superscription of a Church 22. Of Church-Covenant that Congregational Church-Covenant which no Synod or Council but onely some private men have lately invented and in formal words magisterially dictated when yet they cry down all other prescribed forms of administrations prayer or devotion in the Church By which some men fancy they onely can be rightly made up into one lump or Church-fellowship This they accuse us in England for the want and
it stands in reference to God its Creator and its neighbour when a Christian is free to know consider meditate of understand remember and beleeve what ever truths God hath revealed to him yea further when he is free to declare and utter them in such an holy way which charity sobriety order and gravity allow It is no freedome for a man to think what he lists in vain erroneous or blasphemous thoughts or to bolt out and vent all his raw undigested rash and rotten fancies or irreligious opinions to others He should set a * Psal 141.3 watch over his thoughts and lips with prayer modesty and humility Trying and weighing all things first with himself by the Word and the Spirit of God or conferring so with others as may have some savour of reason and religion an holy desire to learn or teach in a regular not a rude insolent and imperious way the next liberty is to doe those duties of piety and charity publique and private which God hath commanded every one not onely in generall but in such restrictions of place and calling wherein God hath set them It is also true liberty for a Christian upon good grounds to hope for and expect that reward and crown Rev. 2.10 Rom. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. which God the righteous Judge hath promised to those that persevere in well doing who in that way are free to enjoy all the comforts priviledges and Ordinances which Christ hath instituted in an holy order and most regular way for our private or publique good a Christian is free from the fears terrours judgements Rom. 8.1 curses and wrath of God and from the Laws rigour or condemnation upon his true faith and unfaigned repentance By which graces the beleiver being ingraffed into Christ is free from the observations of the ceremoniall law which tended to Christ and ended in him Also from the politicall or civill Law among the Jews so far as variation of times and necessities of affairs require for the good of mankinde yet without violating the principles of equity or charity in them which are perpetually obligatories upon morall grounds to all men From the morall law also a Christian is so far free as to its rigour and exactnesse of personall actuall obedience the want of which in the least kinde is condemnative in it self but not so Rom. 7.16 as we are by faith in Christ yet are we not freed from the approbation and love of the morall law as it is just and good nor are we from a constant endevour to conform to its holinesse not now as a requisite to the justification of a sinner but as a fruit of that in our sanctification which from faith and repentance brings forth love and from love of God a stedfast purpose and reall endevour to obey his holy commands in all things which is our Evangelicall perfection and highest freedom in this world which is not wholly from sinning Rom 7.23 Ioh. 8.39 If the Son make you free then shall you be free indeed Rom. 6.7 but from a wilfull sinning Also we are free as to our purpose and new principle from that malice uncharitablenesse from those envies discontents and worldly disorders in any kinde as they have dominion over meer naturall and sinfull men Being further free that is willing and content to suffer what ever God is pleased to inflict upon us for punishment triall or honor in the way of testifying to his truth we are also free from a principle of love to yeeld ready obedience as to God so to man for the Lords sake Rom. 13.5 what ever man in the name of God and in Christs stead requires of us Heb. 13.17 in order to Gods glory the peace good example and benefit of others in any society either as men or Christians 3. The liberty of Superiours and Inferiours The grounds and rules of which externall obedientaill freedom in civill and Church societies the Lord hath by generall precepts and directions expressed in his Word leaving the particular circumstantiating enacting and applying of those generals to that liberty of wisdome piety and charity which ought to be owned by inferiors and exercised by superiors as governours in Church or State This Politick liberty admits of divers variations according to severall states times emergencies and occasions to which Christians as men are subject in this world wherein honest freedom may be used by such laws and restraints as shall seem best for the publique welfare to those in whom the power of giving laws to others doth reside even in that just power and authority which God hath given to some over others to rule them to allow no such gubernative liberty to any men is to deny that indulgence and authority which God hath granted both to Christian Magistrates and to Ministers even to restrain in many things the private liberty of others for the publique good and order of the community nor may any man seditiously and factiously plead or contend for his private liberty of speeches or actions further than consists with the peace order safety and welfare of the publique according to what is by due authority permitted or forbidden and however private thoughts of discontent mutiny rebellion and cursing others Eccles 10.20 Nam scelus intra se â—acâ—tum qui cogitar â—â—tum Facti câ—imen habet Jur. 1 Pet. 2.13.20 1 Pet. 2.16 Rom. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must needes be subject not only for wrath but also for conscience sake Christian liberty and divine necessity may stand together yea they are inseparable fall not under humane cognizance and judicature yet they as not free as to the tribunall of God in a mans own conscience Neither may publique Authority which hath freedome to rule that is to command enjoin and exact externall obedience of others Nor may private liberty which is free to obey in the Lord the commands of Superiours or else patiently to abide their censure neither the one nor the other may turn this liberty to a cloak of maliciousnesse or licentiousnesse Not the one to tyranny and oppression beyond what piety equity order and charity require nor the other to make it any ground or occasion for factious and seditious perturbings of the publique order and peace Nor may any party of men though never so godly and well affected being in no place or authority in Church or State enabling them carry on any design though in its abstract consideration it be better than what at present may be by any violent irregular and disorderly wayes which are utterly unwarrantable in themselves and no fruit of that Christian liberty which Christ hath purchased for us either inwardly as to God and our consciences or outwardly as to Society and publique relations of men and Christians to one another where every relation imports a duty and every duty hath its bounds beyond which * Relationes civiles mutuis offre â—is â—igannâ— Reg.
mentioned in the Epistles and Revelation who are commended or blamed not so much as to the internal temper of their graces as to the external peaceableness order and purity of their profession in truth and unity Neither is this real Saintship of every Member necessary to the Being of a visible Church nor is it to be concluded really of all those whom the judgment of charity calls or esteems Saints We charitably hope well of all those who though they may have personal errors and failings by reason of frailties or temptations yet they have not renounced their covenant with Christ in Baptism and who make still some profession of Christianity who attend the Ordinances of the Word preached and prayer who testifie their faith by desiring to have their children baptised which we do as of duty to them to whom Christ hath a federal right and of whom we have a Christian hope though we approve not their parents in all things Much more do we esteem those as Members of the Church who have competent knowledge and lead an unblamable life as many of ours do If any be children ignorant or profane yet we think them not presently to be excluded from all Church Fellowship no more than such a Jew was to be cut off from Gods people Since they have Gods mark and seal still upon them and are in outward relation and profession distinguished from those that are not of the Israel of God yet we do not willingly or knowingly allow every Ordinance to these while they appear such but onely those of which they have a capacity In others we forewarn and forbid them when we actually know their unfitness or unpreparedness Yet still in Gods name not in our own in a way of charity or ministerial duty not of private or absolute authority wishing that a more publick way of joynt-power and authority were duly established as in all reason it ought to be in the Church both for tryal and restraint of those that have no right to holy Mysteries yet still we endeavor to instruct even the worst in the Spirit of meekness and to apply what remedies in prudence and charity we may But if piety purity equity charity humility peaceableness c. If these may denominate men to be Saints in any Church sure I believe the Church of England can produce more of these out of her orderly and antient Professors than these new Modellers will easily do of their own forming besides many of those now gone from us have not cause so much to boast of their beauty and faces shining since they left us as to cover their faces and with their own tears to wash away those black spots with which they appear terribly dashed which we are sure are not the spots of Gods holy people What is further urged against our Parochial Congregations 19. Of Communicants in Parochial Churches which are as parts and branches of this Church of England standing in a joynt relation to the peace polity and welfare of the whole and to that end under Publick Order and Authority as to the use and partaking of the Sacraments specially that of the Lords Supper That our Communions are so mixed as to confound the pretious with the vile the ignorant with the knowing the scandalous with the unblamable the prepared with the unprepared the washed Lamb with the polluted Swine so that even this holy Ordinance which is the touchstone sieve and shreen of true Christians and true Churches is profaned and polluted among us while Congregations are as lumps full of leaven 1 Cor. 5.7 and no order taken to purge it out That so the pure and faithful may eat the feast with comfort and childrens bread not be given to dogs Answ I answer first in general That although Christians as to their Consciences have no right to this Sacrament or comfort in it further than they have Sacramental graces fitting and preparing them for it yet as to men in outward visible society every Christian hath such a right to it as he makes a Profession of the true Faith and is in such an outward disposition as by the orders of the Church for age and measure of knowledge and conversation is thought meet In which there are no precise limits in Scripture expressed either what age or how oft or what measure of knowledge and what preparation is required but much is left to the wisdom care and charity of the Ministers Luke 22.14 Christ sate down and the twelve Apostles with him V. 19 20. He took the bread and the cup and gave it to them V. 21. Behold the hand of him that betrayeth me is with me on the Table Veneranda sacra tremenda mysteâ—ia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Oly. ep 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep ad Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 14. If any of you be a blasphemer and adulterer in malice or envy or any other grievous crime bewail your sins and come not to his holy Table c. See the Exhortation before the Communion and Governors of the Church And in this sense though Judas the Traytor had no internal gracious right to the Sacrament of the Passover or Supper yet he had a professional right which our Saviour denied not to him and which is all that mans judgment can reach to Secondly As to some mens practise in the Church of England we deny not but that many and personal abuses may have been in that holy Mystery which the antients justly called dreadful venerable adorable most holy admirable divine heavenly c. through negligence both of some Ministers and people much less do we justifie them we rather mourn for them and pray heartily they may be reformed every way yet as to the constitution order and designation of the Church of England in the celebration of that holy Sacrament we affirm 1. That the piety wisdom and charity of this Church did take care and by express order declared That no such ignorant profane impenitent or unprepared person though not known to the Minister or people to be so should come to the Sacrament as in Conscience he ought not And together with these thus onely conscious to themselves all others if known and notorious were by the Minister publickly and solemnly forbidden in the name of the Lord Jesus Christ not to presume to partake of those holy things Every Minister was commanded by preaching catechising examining and praying to prepare as much as in him lay the Receivers Which every good Minister as he ought did in some sort endeavor yea and he might refuse any young or old that offered to receive if they had not some good assurance of their competent knowledge in the Mysteries or if he found them defective in those fundamentals which the wisdom of the Church thought necessary and whereof it set forth a Summary in
neglect when they have set us in every corner so many copies of it I answer We have indeed in the Church of England from its first Christianity been wholly without this covenanting way and I think both happily and most willingly we had been so still since there appears no more ground for it in Scripture precept or Churches paterns nor is there any more need of it as to the peace and polity of the true Church of Christ than there is of rents and patches in a fair and whole Garment Who knows not Jonâ—h 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that like Jonah's gourd it is filius noctis the production of yesterday risen from the darkness and divisions of mens mindes The fruit of discontent separation and self-conceit for the most part though it may be nursed up by devout and well-meaning Christians yet it looks very like those bastard brats which the Novatians and Donatists of old began every where which were like Ismaels to Isaac mockers and contemners of the true Churches Communion Order and Peace VVe do not think this Covenant any more essential to the Being of a true Church than John Baptists Leathern girdle was to his being a Man or a Prophet It is an easie and specious novelty therefore pleasing to common people because within their grasp and reach which its Proselytes that forsake and abhor the English Churches Order and Communion do wrap and hug themselves in as much as any Papist doth in his adherence to the Roman party or in his hopes to be buried in a Monks Cowl Besides it carries this great temptation with it of gratifying the common professor with some shew of Power and Government which he once covenanted into that Church-way shall solemnly exercise But in good-earnest to sober Christians who have no secret byas of discontent or interest to sway them this new fashion of their Church-Covenant seems to have as no command or example in Scripture so no precedent in antiquity nor is it recommended for any excellent effects of prudence or peace which it produceth either to private Christians or the publick welfare of the Reformed Churches Some look on it as a mark of Schismatical confederacy which carries in its Bowels viperine principles which are destructive to the quiet of States and Kingdoms as well as of Churches If any finde any good or contentment in it as a tye or pledge of love in private fraternities yet they vastly overvalue it to cry it up as a matter no less necessary to the Being of a Church or well-being of Christians than the skin is to the Body when alas it is but a cloak lately taken up which never fell from Elias his shoulders and serves rather to cover some mens infirmities and discontents against this Church of England than much to keep them warm or adorn them as Christians VVe shall give a poor account of former Churches or Christians if this covenanting invention should be of such concernment to Christianity To which it seems to many wise and good men as superfluous as it were to binde a man with wisps of straw when he is already bound with chains of gold with more firm and pretious tyes For every true and conscientious Christian knows and owns himself to have upon his Conscience far more strict and indissoluble tyes not onely of nature and creation but of the Law and Word of God yea and of Christian covenant and profession by his baptismal-vow besides that of the other Sacrament also his private vows promises and repentings c. All which strictly binde the conscience of all good Christians to all duties of piety and charity according to the relations private or publick civil or sacred wherein they stand to God or man And further we see by daily experience That these sorry wit hs of mans invention obtruded as divine and necessary upon Christians and Churches binde not any of these new small bodies or bundles so fast but that they continually are breaking separating and scattering into as many fractions and subdivisions Error sibi semper dispaâ— est discolor quantò magis à veritate tantum ab unitate discedit August Eph. 3.17 as they have heady mindes fancies and humors among them And this they do without any sense of sin or shame yea for the most part with an angry glorying despising and defying of one another when but lately they boasted in how rare a way they were of Church-fellowship and Saintly-communion not as Members of Christs Body the Catholike Church grounded and grown up in truth and love but onely as pieces of wood finely glued together by reciting a form of words which they call a Church-Covenant which a little spittle or wet dissolves Nor do they make any scruple to moulder and divide if once they come to dispute and differ in the least kinde So hard is it for any thing to hold long together which is compacted of weak judgements and strong passions Last of all It is evident in the experience of all wise Christians That this narrow and short thong of private Bodying Church-covenanting cannot extend so far as is necessary for the Churches general peace order and welfare in reference to its more publick relations and necessities which oft require stronger and more effectual remedies Yea these small strings and cords binding each particular Congregation apart as if it were a limb to be let blood makes them at length grow benumed and less sensible of that common spirit of love and charity by which each Member is knit to the larger parts and so to the whole Body of the Church to whose common good they ought wisely and charitably to be more intent than to their particular Congregations which are but as the Pettitoes or little Fingers of the Church Which may not act or be considered otherways than as they are and subsist which is not apart by themselves nor onely in relation to an hand or foot to which they are more immediately conjoyned but as in an higher relation to the whole Body of which they are real parts servient to the whole and as much concerned in the common good and preservation of the whole if not more than of themselves or any particular part or Member A Christian must not deal out his charity by retail and small parcels onely as to private Fraternities and Congregations but also by whole-sale to the ampler proportions of Christs Church according as he stands in large and publick relations the due regard to the peace order and welfare of which is not to be dispenced withal nor shuffled off by saying 1 Cor. 12.21 I am of such a Congregational-Body or Covenanting Church no more than the hand may say I am not of the head nor neer it and so will have no care of it We are therefore so far from being admirers of the small talents and weak inventions of those men in so great a matter as the constituting and conserving of a true Church by
cast away that just and fair protection which they enjoy under any civill power which Christ tels us no man can have but from above Joh. 19.11 Joh. 19.11 But rather with all humble gratitude both to give God the glory and man that respect which is due for any favour and indulgence they have in worldly regards which will ever seem least heavy to a good Christian while there is no torture rack or tyranny exercised upon the conscience by forcing to declare or act there wherein their judgments are not so fully satisfied as to the point of approbation or actual concurrence It is happy if at any time truly consciencious Christians can enjoy any fair quarter among men of this world whose high and haughty spirits if puffed up with successe are hardly patient of Christs self-crucifying methods It is wisdome in Ministers to merit by humble and peaceable carriage according to a good conscience all moderation from secular powers who are more easily provoked against them than other men Statesmen are often flatterers seldom such reall friends to Jesus Christ and his Church as to deny themselves much for their sakes Nor doe they usually much regard those holy interests further than they are brought to a compliance with their designes The yoke of Christ is commonly too heavy for the iron sinews of Conquerours necks and his gate too strait for triumphing Armies to march through with out much stooping and self-denyall Victoria natura insolens est superba Cic. pro. Mar. which is a hard lesson for those to learn whose advantages are in their hands unlesse grace be also in their hearts It 's alwayes seen that men of power set up themselves speedily and effectually in places of honour and profit but to set up Christ and his Kingdome in any reall way of godlinesse and holy order further than some verball cheap and popular gratification is a work of many ages and worthy of that pious and magnanimous spirit which was in Constantine the Great whose Eagles wings served no lesse to protect the Church in peace and prosperity than the Empire and his own person Great men are generally shy of those consciencious strictnesses and self-diminutions which true Religion requires so that Ministers had need study to walk inoffensively that they may catch men by honest guile Laying aside all uncomely rigour rude severities 2 Cor. 12.16 and what ever may savour of either scorn or stubbornnesse using in civill affairs all fair submissions which may consist with the peace of their consciences before God and the honour of their profession before men which is the purpose and will be the practise of all truly wise and godly Ministers who think it more honest and honorable to be open enemies than false and feigned friends to withdraw from rather than abuse protection But yet in matters properly religious so far as Ministers are in Christs stead and have the care and charge of true Religion 5. The courage of Ministers in things properly religious and in their calling of the Church and of the welfare of mens soules Herein O you excellent Christians I know you not only allow but expect that all true Ministers should be faithful to Gods glory the souls of them * Non est dicentis praesumptio ubi est jubentis domini autoritas Chrysost l. 70. although they should offend them That they ought to speak the truth seasonably and wisely though they contract enemies that they must not by their * Honestius est offendere quam odisse Tac. vit Agr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pusillanimity and flattery prostrate the honour of true Religion nor of their Ministry which ceases not to be Christs Jewell when it is for its splendor which men cannot bear trodden under feet * Act. 7.55 They must still looke stedfastly to heaven though men cast dust and ashes stones and firebrands in their faces upon the earth In this holy station and resolution which is proper to them as Ministers of the truth of God I hope there are still many so * Jer. 9.3 Non quid illi cupiant audire sed quid nos deceat dicere considerandum qui fâ—lsarum lâ—udum irrisionibus decipi quam saluberrimis monitionibus salvari malint â—l l. 8. Gr. valiant for the Truth so zealous for the glory of God the name of Christ and the honour of the reformed Religion so faithfull also to mens souls and their own integrity that as they will not disdain to serve even wicked Magistrates in Gods way no more than * Mark 6.20 John Baptist did to preach to Herod yet they would infinitely disdain to flatter them in any way Nudè cum nuda loquimur non verenda retegimus sed in verecunda refutamus Ber. Ep. 43. as Gods or agreeable to true Religion which is not so or to fear them so as to betray the cause of God which is alwayes pleading against the ignorance or errour or violence or hypocrisie or pride of the evill world and to sow pillowes under any mens Elbowes who may perhaps lean uneasily on the skuls and bones of those they have unjustly slain 1 King 20.2 Isai 30.10 or like Ahabs 400 false Prophets to speak onely soft and smooth things to those men whose hearts and hands are prone to harden by the use of armes both against piety equity and charity so that at length they may grow rough as Esaus and red as Edoms military passions and actions especially in great and violent changes Frustra de superatis hominibus gloriatur infaelix victoria quae irae superbiae fuccumbit Ber. ad mil. Temp. seldome keeping within the bounds of that justice and mercy which Christian Religion constantly prescribes without respect of persons to the strong as well as the weak to the Conquerours as well as the conquered Successe being for the most part an irresistible temptation to men by power to gratifie their lusts and to think any thing necessary and so lawfull which is but safe and beneficiall not regarding the exact rules of justice in the Laws of God and man which are divine and immutable by no advantages of gain or honour to be warped or varied The common places Sermons and prayers of true Ministers must not be like some mens Almanacks calculated just to the elevation of mens counsels designes and successes wherein flattery would seem to be Prophetick and foretelling but without respect of persons the same at all times to all men as to the main rules and duties of holinesse Although it be very impertinent to dispute with power irresistible to tax Caesar when he is able to tax all the world or to quarrell at his coin when he is master of ours yet a wise Minister and Christian may distinguish between the publique power in men and the private personall sins of men A grave and
Word however we cannot by bare humane reason comprehend or demonstrate them oftentimes praying to God as all sufficient omniscient omnipresent and omnipotent supplicating for that from his grace power and bounty which we have not deserve not nor can attain otherways in this lapsed corrupted and cursed estate of our nature Eph. 2.5 By g ace ye are saved Which owes all its reparations onely to the free grace of God manifesting himself in his works and words also in those secret inward operations of the Spirit upon the conscience and whole soul by illuminations Blanda violentia victrix delectatio Aug. restraints terrors convictions conversions sweet yet powerful attractions victorious yet delectable prevailings agreeable to the nature of the soul and the liberty of the will which then recovers its true liberty Quò strictius ad Deum ligamur eo perfectius liberamur à peccatorum pondere pravitatum vinculis nec reatu nec terrore nec infirmitate amplius detinemur aut opprimimur August Non dii facti sumus sed divini non in Dei essentiam transmutamur sed in sanctam hoc est divinam naturam reparamur quantum satanae lapsi tantum Deo reparati confirmamur Prosp when by the cords of Gods love its unwillingness is bound up and its chains of violent lusts are taken off Whence such great impressions and real changes are made upon every rational faculty in the soul as those from darkness to light from captivity to freedom from death to life according to the several representations of Gods excellencies in nature in morals and in mysteries wherein the exceeding great riches of his free-grace and love to us in Christ Ephes 1.9 2.7 hath the most softning melting and transforming influence which fully received upon the soul the whole-man in minde and spirit in fancy understanding judgement memory will appetite affections passions and conscience becomes partaker through grace of a divine nature 2 Pet. 1.4 compared to what he was and becomes a * 2 Cor. 5.17 new creature not as to its essence but as to all ends principles motions and actions which are begun and continued designed and ended in holiness that is in humble and unfeigned regards to the glory of God and exact purposes of conformity to the will of God in his written Word New creatures by a newness of grace in which we remain what we were Men but are made what we were not Saints 3. Scripture the only rule of true Religion 1 Tim. 3.15 Heb. 4.12 Acts 7.38 Rom. 3.2 To which Word of God in the Scriptures we being guided and directed by the constant and most credible testimony of the Church of Christ that pillar and ground of Truth so as to receive and regard them They at length by Gods grace on the heart demonstrate themselves by their native and divine light to be the very Word of God those lively oracles which set forth most divine precepts paterns prophecies histories and mysteries proffers also and promises of such good things as the soul would most desire most wants and onely can truly delight in living and dying and to eternity Religion consists in no fond fancies Beyond * Hoc prius credimus non esse ultra Scripturas quod credere debeamus nobis curiositate non opus est post Christum nec inquisitione post Evangelium Tertul. de praes ad Hae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Nos tantum Scripturas sacras habemus plenas inviolatas integras eas vel in purissimo fonte vel in pura translatione bibimus Sal. de Gub. l. 5. Tantummodo sacris Scripturis canonicis hanc ingenuam debeo servitutem quà eas solas ita sequar ut conscriptores earum nihil omnino in eis eâ—rasse nihil fallaciter posuissè non dubitem August ep 19 ad Jeron Si canonicarum scripturarum authoritate quidquam firmatur sine ulla dubitatione credendum est Aliis verò testibus tibi credere vel non credere liceat August ep cap. 12. these Scriptures which we justly call The Word of God understood in their true sense and meaning we do not own any thing for a ground rule or duty in Religion Nâ—r are we at all moved by those bold triflings and endless janglings about Religion Grace Spirit and Inspirations which weak and vain men looking to their own foolish fancies and not to the divine Oracles do scatter too and fro as chaff to blinde the eyes of simple and credulous people which would make Religion a matter of novelty and curiosity of cavilling meerly and contending of censuring and condemning others of self-confidence and intollerable boastings of sequaciousness and feminine softness of custom onely and paternal example or of ease and idleness where out of a lazy temper neglecting all ordinary means Ministry and duties some men expect by special inspirations and dictates to have their defect of pains and industry supplied Or else they place their Religion in the adhering to some party and faction in popular and specious insinuations and pretensions or in admiration of mens persons and gifts or in the prevailencies of power and worldly successes or in unjust gain and sacrilegious thrift or in great zealotries for some new form and way of constituting disciplining and governing Churches or in boldness to affirm to deny and to do any thing or in meer verbal assurances and loose confidences of being elected and predestinated to happiness of being called to be Saints and Preachers and Prophets in a new and extraordinary way to advance such opinions and practises as no holy men of old ever knew acted or owned for Religious or lastly in railing upon despising and seeking to destroy all those that approve not or follow not those self-conceited confidences and violent extravagancies which some men affect in their rude and unwarrantable undertakings Such were the fanatick mad and at last sad Religion of those Circumcellions of old and those Anabaptists and other later Sects in Germany * Sleidan Com. l. 10. ad an 1535. who wanted nothing but constant successes and continued power to have made all men as wilde and wicked as themselves or else to have destroyed them Alas who sees not how far different and much easier to sinful flesh and blood to vain ambition and proud hypocrisies these pretty soft fallacies these froths and fumes those great swelling words 2 Pet. 2.18 and titles of vanity That God is their Father that they are Saints and spiritual inspired Prophets sent of God to call the World to repentance to reign with Christ Those rotten sensualities of Religion as some blasphemously call it those libidinous excrescencies those lying prophecies c. How much easier I say these are than those humble sober exact and constant tyes of Conscience and duties of true Religion by which holy men and women in all ages have given all diligence to make their
banishment prison captivity sickness c. Yet that Christian belief love and charity which such an one bears to Christ and to the Catholike Church of Christ scattered in many places and different in many ceremonial rites and observations These I say do infallibly invest this solitary Christian in communion and holy fellowship with the whole Church of Christ in all the World as brethren and sisters are related as near kinred when they are never so far a sunder in place which owns the same God believes the same common salvation by the same Lord Jesus useth the same seals of the blessed Sacraments Ephes 4.5 Jude 2. professeth the same ground of faith and rule of holiness the written Word of God and bears the like gracious and charitable temper to others as sanctified by same Spirit of Christ which really unites every charitable and true believer to Christ and so to every Mâ—mber of true Church however it may want opportunities to express this communion in actual and visible conversation either civil or sacred by enjoying that society as men or that ordinary ministry as Christians which is by Christ appointed in the Church as well for its outward profession distinction and mutual assistance as for its inward comfort and communion with himself The willing neglect of all such extern communion and the causeless separation from all Church-fellowship in Word Sacraments Prayer Order and charitable Offices must needs be inconsistent with any comfort because against charity and so far against true Religion and the hopes of salvation For those inward graces wherein the life and soul of Religion do consist are not ordinarily attained or maintained but by those outward means and ministrations which the wisdom of God in Christ hath appointed for the Churches social good and edification together In the right enjoyment of which consists that extern and joynt celebration or profession of Christian Religion which gives Being name and distinction to that society which we call The Church of Christ on Earth And this indeed is that Church properly which is called out of the World which as men we may discern and of which both in elder and later times so many disputes have been raised which we may describe to be An holy company or fraternity of Christians who being called by the Ministry of the Gospel to the knowledge of God in Christ do publickly profess in all holy ways and orderly institutions that inward sense of duty and devotion which they ow to God by believing and obeying his Word Also that charity which they ow to all men especially to those that profess to be Christs Disciples and hold communion with his Body the Catholike Church Herein I conceive That the social outward profession of Religion 7. Of the Church as a visible society of Professors believing in Christ. Ea est Catholica ecclesia quae unicam candem semper ubique fidem in Christo veram Scripturis sundatam profitetur Vâ—n Lyrin Eph. 2.9 As Fellow-Citizens of the Saints and of the houshold of God Ye are built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief corner stone c. as it is held forth in the Word of God in its Truths Seals Duties and Ministry makes a true Church among men And the true Church as Catholike yea any part or branch of this true Catholike Church whose Head Foundation Rites Seals Duties and Ministry are for the main of the same kinde in all times and places cannot but make a right profession of true Religion as to the main essence and fundamentals which consists in truth holiness and charity However there may be many variations differences and deformities in superstructures both of opinion and practise For however particular Churches which have their limits of time and place and persons circumstances which necessarily circumscribe all things in this world are still as distinct arms and branches of a great Tree issuing from one and the same root Jesus Christ and have the same sap of truth and life conveyed in some measure to them 1 Cor. 3.12 If any man build upon this foundation gold c. stâ—bble c. V. 15. If his work be burnt he shall suffer loss but he himself shall be saved Eph. 4.4 There is one Body and one Spirit one Lord one Faith one Baptism c. V. 16. The whole body is fitly joyned together according to the effectual working in the measure of every part c. Uâ—us Deus unam sidem tradidit unam ecclesiam toto orbe diffudit hanc aspicit hanc diligit hanc dâ—fendit Quolibet se quisque nomine tegat si huic non societur alienus est si hanc impugnet inimicus est Oros 7. c. 35. Joh. 15.2 Every branch in me that beareth not fruit my Father taketh away 2 Pet. 2.1 2 Tim. 2.18 1 Cor. 12.25 That there should be no schism in the body 2 Joh. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ hath the Father and the Son by the same way of the right Ministry of the Word Sacraments and Spirit so that in these respects they are all of one and the same Catholike Body communion descent and derivation yet as these have their external distinctions and severings in time place persons and maners or any outward rites of profession and worship so they usually have distinct denominations and are subject to different accidents as well as proportions Some branches of the same Tree may be withering mossy cancred peeled broken and barren yea almost dead yet old and great and true Others may be more flourishing fruitful clean and entire though of a latter shooting for time and of a lesser extension for number and place yet still of the same Tree so far as they have really or onely seemingly and in the judgement of charity communion with relation to and dependance on the Root and bulk being neither quite broken off and dead by Heretical Apostacies denying the Lord that bought them or damnable errors which overthrow the Faith nor yet slivered and rent by Schismatical uncharitableness proud or peevish rents and divisions Which last although they do not wholly kill and câ—op off from all communion with the Church of Christ yet they so far weaken and wither Religion in the fruits and comforts of it as each Schism pares off from its sect and faction that Rinde and Bark as it were of Christian love and mutual charity through which chiefly the sap and juyce of true Religion with the graces and comforts of it are happily and most thrivingly conveyed to every living branch of the Catholike Church so as to make it live at least and bring forth some good fruit however it be not so strong fair and ample as others may be As the Church of Sardis which had a * Rev. 3.1 name to live and was dead in some part and proportion
yet is bid to watch and strengthen the things that remain which are ready to die c. 8. Of the Church as called Catholike See learned Dr. Field of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point then Touching the true Church of Christ in regard of outward profession and visible communion to the touch of which part my design thus leads me I purpose not so far to gratifie the endless and needless janglings of any adversaries of this Church of England as to plunge my self or the Reader into the wide and troubled Sea of controversie concerning the Church Considering that many good Christians have been and still are in the true Catholike Church by profession of that true faith and holy obedience which unite to the Head Jesus Christ and by charity which combines the members of his Body together although they never heard the dispute or determination of this so driven a controversie As many are in health and sound who never were under Physicians hands or heard any Lecture of Anatomy Yea although they may be cut off and cast out of the particular communion of any Church by the Anathemaes and excommunicating sentences of some injurious and passionate Members of that Church yet may they continue still in communion with Christ and consequently with his Catholike Church that is with all those who either truly have or profess to have communion with Christ My purpose is onely to give an account as I have done of true Religion in the internal power of it so also of the true Church as to the external profession of Religion That thereby I may establish the faith and comforts of all sober and good Christians in this Church of England That they may not be shaken corrupted or rent off by their own instability and weakness or by the fraud and malice of those who glory more in the proselytes they gain to fanatick factions by uncharitable rendings from this Church than in any communion they might have in humble and charitable ways with the Catholike Church or any of the greater and nobler parts of it which they most impertinently deny to be any Churches or capable of any order power joynt authority larger government or ampler communion For the Catholike Church of Christ that is Ignat. ep ad Phil. Cypr. de unitate Eccl. Solis multi radii unum lumen August lib. de unitate ecclesiae Et omnes patres Eph. 1.22 Christ the Head over all things to the Church 1 Tim. 3.15 The Church of the living God the pillar and ground of truth Heb. 12.23 The Church of the first-born Tot ac tanta ecclesia una est illa ab Apostolis prima ex qua omnes Tertul. de prae ad Hae. c. 30. Eph. 3.10 21. 5.23 Christ the Head of the Church and the Saviour of the Body V. 32. Christ and the Church Col. 1.18 Christ the Head of the Body the Church 1 Cor. 12. The Body is not one Member but many c. vidâ— the universality of those who profess to believe in the name of Jesus Christ according to the Scriptures That this is primarily and properly called a Church often in Scripture there is no doubt As the whole is called a Body in its integrality or compleatness of parts and organs whose every limb and part is corporeal too and of the Body as to its nature kinde or essence This Church which is called The Spouse and Body of Christ is as its Head but one in its integrality or comprehensive latitude as the Ark containing all such as profess the true faith of Christ And to this are given as all powers and faculties of nature to the whole man primarily and eminently those powers privileges gifts and titles which are proper to the Church of Christ however they are orderly exercised by some particular parts or members for the good of the whole The essence integrality and unity of this Catholike Church consists not in any local convention or visible communion or publick representation of every part of it but in a mysterious and religious communion with the same God Ecclesia in universum mundi disseminata unam domum habitans unam animam cor os abet Iraen l. 1. c. 3. Eph. 4.4 5. Jude 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Dial. cum Tryphone by the same Mediator Jesus Christ and to this Mediator Jesus Christ by the same Word and Spirit as to the internal part of Religion also by profession of the same Truth and common Salvation joyned with obedience to the same Gospel and holy Ministry with charity and comly order as to the external In this so clear an Article of our Faith I need not bestow my pains since it is lately handled very fully learnedly and calmly by a godly Minister of this Church of England * Mr. Hudson of the Catholike Church Tot tantae ecclesiae una est illa ab Apostolis prima dum unam omnes praebent veritatem Tert. de prae to whose Book I refer the Christian Reader 9. Of a National Church or distinct and larger part of the Catholick This name of Church being evidently given to the universality of those who by the Ministry of the Gospel are called out of the way of the World and by professing of it and submitting externally to its holy Ministry Order Rules Duties and Institutes are distinguished from the rest of the World It cannot be hard for any sober understanding to conceive in what aptitude of sense any part of this Catholike Church is also called a Church with some additional distinctions and particular limitations visible and notable among men and Christians by which some are severed from others in time place persons or any other civil discriminations of policy and society Which give nearer and greater conveniences as to the enjoyment and exercise of humane and civil so of Christian communion and the offices or benefits of religious relations 1 Cor 1.2 To the Church of God which is at Corinth Acts 13.1 The Chu ch of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 Tit. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 3. Ecclesiam apud unamquamque civitatem condiderunt Apostolâ— Ã quibus traducem fidei semina doctrinae caeterae ecclesiae mutuatae sunt Tertul. de Prae. c. 20. Consuetudo est certissima loquendi norma Quinâ—il The Spirit of God in the Scripture gives sufficient warrant to this stile and language calling that a Church as of Rome Ephesus Corinth Jerusalem Antioch c. which consisted of many Congregations and Presbyters in a City and its Territory or Province So the Apostle Paul in his Epistles to several Churches distinguisheth them by the civil and humane distinctions of place and Magistracy and the Spirit of Christ to the Asiatick Churches calleth each a Church distinctly which were in great associations of many faithful under many Presbyters And these under some chief Presidents Apostles Angels or Bishops residing
perversness carry with them hindring Christians from discerning even those objects that are round about them yea it is to be feared That some men from Atheistical profane ranting and licentious principles seek for a true Church as Hypocrites do for their sins and cowards for their enemies loth to finde them and studying most to be hidden from them They complain of this and other Churches as defective as impure as none when indeed it may be feared they are sorry there are any such and wish there were none of these Christian societies Ministers or godly people in the world whose doctrine and examples are their restraints reproaches and torments being most cross to their evil designs and immoderate lusts They complain they cannot finde a true Church when they are unwilling so to do and satisfie themselves as the Cynick in his Tub morosely to censure and Magisterially to finde fault with all Christians that they may conform to none in an holy humble and peaceably way but rather enjoy that fantastick and lazy liberty of mocking God and man till they finde such a way of Church and Religion as shall please them Which they would not be long in finding as to extern polity and profession if they did but entertain that inward life and power of Religion which I formerly set down which by a principle of charity as well as of truth strongly flowing from belief of Gods love in Christ to mankinde and specially to the Church doth powerfully binde and cheerfully encline every humble believer 1 Cor. 14.33 God is not the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of unsetledness commotion or confusion but of peace as in all Churches of the Saints Heb. 12.14 Follow peace with all men and holiness c. Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men to have peace and communion as much as may be with all Christians as internal in judgment and good will so external and social both private and publick amicitial and political in regard of example comfort and encouragement as also of Order Subordination and Government so far as we see they have any fellowship with Christ Jesus in those holy mysteries and duties which he hath appointed whereby to gather and preserve his Church in all Ages and places and Nations Thus we see some mens Pens serve onely to blot the face even of the Catholike Church and all parts of it in their visible order and communion affecting to write such blinde and small Characters in describing new Church ways and forms of Religion that no ordinary eyes can read their meaning either in their shrinking and separating into small ruptures of Bodies when they were related to and combined with Churches large and setled or in their Seraphick raptures strange Enthusiasms secret drawings and extraordinary impulsions which they pretend to have in their ways above and without yea in the neglect and contempt of all ordinary means and setled Ministry in any Church Their many high imaginations and fanatick fancies are no doubt above their Authors own understandings no less than above all wiser and soberer mens capacities twinckling much more like gloworms under the hedges of private Conventicles and Factions than shining with true and antient light of the judgement or practise of any Churches Therefore they need no further confutation from my Pen having so little yea no confirmation from any grounds of Scripture or arguments of common Reason or custom of Christians nothing indeed worthy of any rational godly and serious mans thoughts who list not to dance after the Jews-trump or Oaten-pipe of every Country fancy rather than listen to the best touched Lute or Theorbo These Syrens wise Christians may leave to sing to themselves and their own melancholy or musing thoughts no sober-man can understand them further than they signifie that ignorance illiterateness idleness pride presumption licentiousness and vanity which some like spiritual Canters affect The rarities which they boast to enjoy are without any discreet mans envy that I know However they carry it with a kinde of scornful indignation against others every where pitying as they say the simple diligence and needless industry of those poor Christians who are still attending on those thred-bare forms as they call them of old readings and catechisings and preachings and prayings and Sacraments c. in the publick Liturgies and orderly assemblies of Christians Despising as much the antient and true way of Ministry and Duty as they would the moldy bread and torn bottles of the Gibeonites abhorring to own any relation to other Christians or Church or Ministry or Governors in any Catholike bond of communion and subjection nor can they endure any Christian subordination or prudent and necessary restraint of just Government Jeron Ep. ad Eustoch Quibus os barbarum procax in convicia semper armatum Isid Hâ—spal lib. de offic eccles c. 15. Ubicunque vagantur venalem circumferentes hypocri sinusquam fixi nusquam stantes nusquam sedentes quae non viderunt confingunt Opiniones suaâ— habent pro Deo Honores quos non acceperunt se habuisse protestantur c. Which makes them look very like the old Circumcelliones a company of vagrant Hypocrites of whom Saint Jerom and Isidore Hispalensis make large and satyrical descriptions The first sayes they were impudent straglers whose mouths were always full of barbarous and importune reproaches The other tells us that they every where wandered in their mercenary hypocrisie fixed no where feigning visions of what they never saw Counting their opinions and dreams for divine and protesting to have received those eminencies which they have not Impatient to be confined to any place order or way but had rather like vagabonds continue in their beggarly liberty than fix to a sober industry and enjoy a setled competency 2 Pet. 2.14 Beguiling unstable souls These unstable spirits who turn round till they are giddy and fall from all truth and charity into all error and faction who shut their eyes that they may say they grop in the dark and complain of all mens blindness but their own These I say have of all others least cause to blame the Religion and Ministry of the Church of England since they own themselves to be in no Church-way Which of all sides is most blamed and condemned and so need not to be confuted any more 16. Several quarrels against the Church of Englands frame Some others there are who flatter themselves to be less mad than these seeking fellows who glory most in this That they have broken all the former cords and shaken off all bonds of any National Government Order and Discipline whereby they were formerly restrained in this Church Which first they deny to be any Church purely and properly so called or in any way and frame of Christs institution but onely such an establishment as ariseth from meer civil polity and humane constitution Secondly These charge us that we
the publick Catechism So that a Minister in England both in the name of the Church and in the name of Christ and by the highest authority of God did prohibite denounce against and as it were excommunicate by that part of the power of the Keys which is denunciative and declarative both from the comfort and grace of the Sacrament and from the outward partaking of it every one that presumed being unworthy in any kinde to offer himself to it If after this Communio malorum non maculat aliquem participatione sacramentorum sed consentione factorum Aug. ep 152. See the Rubrick before the Communion concerning scandalous offenders 1 Cor. 11.29 He that eateth and d inketh unworthâ—ly eateth and drinketh damnation to himself not to any other who having examined himself Verse 28. is bid to eat and drink c. See the Rubrick before the Communion The Minister may admit the penitent but not the obstinate in cases of private offences c. any one unworthy did adventure to come yet sure the Minister had done his private duty as far as God or man required it of him having both vindicated the honor of the Sacrament as to the divine Institution and intent also declared the care and order of the Church and so freed both the Congregation and his own soul from stain or blame Who so came after this prohibition unworthily came at the peril of his own soul and not at the sin of either Minister or people that were worthy whose work and duty is not by force of arms to thrust men out by head and shoulders which is a military and mechanick power but by the sword of Christs mouth to smite them and in his name to cast them out from any right to or comfort in the Sacrament which is the power properly ministerial spiritual and divine Where either ignorance or scandal were gross and notoriously known to the Minister in any that offered to come The Minister might and oft did not onely privately but publickly and personally admonish reprove forewarn And in some cases if the impudence of the offender obtruded himself the Minister might refuse to give him the Sacrament yet this not with passion and roughness as by empire but with meekness and discretion as in charity Which present denial or abstention of such an one from receiving the holy Sacrament might afterward be examined by publick and lawful authority which was setled in this Church in case that party had cause or confidence to complain as of an injury 20. Good Ministers not defective in their duty if they make not themselves Judges But where such authority is not seâ—â—ed or not suffered to be exercised in any Church which might and ought to judge in such cases best The party denied and the Minister thus denying upon pregnant and to him notorious causes not upon probabilities suspiâ—ious or general complaints from others onely There matters of publick debate requiring audience and proofs and witnesses and judge and all these due authority It cannot be expected from any private Minister that he should do more than God hath commanded and due authority empowred him which is onely to instruct admonish forbid and in some cases to deny c. according to the duty of his place and the authority he had both from the Church and from the Word of God But he hath nothing to do to assume the publick place of a Judge among his Neighbors or to deny Communion to all those that are by any accused as unworthy or scandalous Luke 12.14 Who made me a judge or a divider over you No Reason allowing or Religion commanding every private Minister or any private Christians to be Judges in those cases wherein they may be parties and through passion do injury and by faction oppress any man A right Discipline and due Authority in the Church most desirable It were to be desired indeed that such Authority were restored to the Church as might judge and decide all cases of publike scandal but while this is denied we must not deny Ministers or people to do their duty in celebrating the Lords Supper according to the Institution though there be defects in discipline as to that particular We must not forbear holy duties when we may rightly enjoy them in point of gracious disposition and claim because they are not so asserted and ordered in point of polâ—ty and extern Discipline as we could wish and as it were convenient but is not absolutely necessary so as to exclude the Minister or others from it who desire and prepare for it by examining themselves whom no Reason or Religion can forbid to partake of their due comforts because of others faults whereof they cannot be guilty because they are no way accessary not failing in any private duty of charity wherein they stand related to another as teaching admonishing reproving forewarning c. 1 Cor. 11.28 The same Apostle who blames the unworthy receivers for not examining themselves and forbids them so to eat c. Commands others to examine themselves and so to eat c. Without regard to any others unworthiness The contagion of whose sin cannot have influence on anothers grace any more than grace can make anothers sin less What sense can there be That children should be starved because there is not power sufficient to keep away all dogs from the childrens bread Yet all men are not presently to be called or counted dogs that are not ever in actual preparedness for the Sacrament Luke 22.32 or who may fall into gross sins as Peter did whose Faith did not fail when he denied Christ after the Sacrament and since they have still relation to the Church and may be penitents I should be glad to see which I heartily pray for this Church so ordered by due order power and authority established in fitting Church-Governors and Judges in such cases Exod. 18.21 Judges ought to be able men such as fear God men of truth hating covetousness c. That none might be admitted to the Lords Supper but such as are both by the Minister and chief of the Congregation who are in the Rowl of Communicants allowed and approved for knowledge and conversation yet so as such allowance or denial may if need be have further hearing and appeal from this private Minister and Congregation which is but just to avoid the factions injuries partialities and oppressions which may fall and oft do among those Neighbors and Rivals who are seldom meet to be Judges of mutual scandals being so oft parties and besides their weak judgments have strong passions and are full of grudges and emulations against each other which if not soberly taken up by other able and indifferent Judges who have authority so to do it brings Congregations to those difficulties which the Independent bodies finde for want of this prudent and orderly remedy of grievances and offences which in a short time as the pitch and fat and hair
so poor and feeble an engine as this of private compacts and covenantings by which they threaten with severe pens and tongues and brows to batter and demolish the great and goodly Fabrick and Communion of this and all other National Churches which are cemented together by excellent Laws and publick Constitutions so as to hold an honorable union with themselves and the whole Catholike Church That we rather wonder at the weakness and simplicity of those inventers and abetters who in common reason cannot be ignorant that as in civil respects and polity so in Ecclesiastical no private fraternities in families nor Corporations as in Towns and Cities can vacate those more publick and general relations or those tyes of duty and service which each Member ows to the Publick whereof it is but a part and it may be so inconsiderable an one that for its sake the greater good of the publick ought not in Reason or Religion to be prejudiced or any way neglected No more ought it to be in the Churches larger concernments for Peace Order and Government Nay we dare appeal to the Consciences of any of those Bodying Christians whom charity may presume to be godly and judicious Whether they finde in Scripture or have cause to think That the blessed Apostles ever constituted such small Bodies of Covenanting Churches when there were great numbers and many Congregations of Christians in any City Province or Country so as each one should be thought absolute Independent and no way subordinate to another Whether ever the Apostles required of those lesser handfuls of Christians which might and did convene in one place any such explicite Forms or Covenants besides those holy bonds which by believing and professing of the Faith by Baptism and Eucharistical communion were upon them Or Whether the blessed Apostles would have questioned or denied those to be true Christians and in a true Church or have separated from them or cast them off as not ingrafted in Christ or growing up in him who without any such bodying in small parcels had professed the Name of the Lord Jesus Christ in the due use of Word Sacraments and Ministry who endeavored to lead a holy and orderly life themselves and sought by all means which charity order or authority allowed them to repress the contrary in others No doubt the Apostles wisdom and charity was far enough from the wantonness and uncharitableness of some of these mens spirits who do not onely mock our Church and its Ministers 2 Kings 2.23 as the children did Elisha the Prophet but they seek to destroy them as the she-bears did the children Sure enough the Apostles instead of such severe censures peevish disputes and rigorous separations would have joyned with and rejoyced in the Faith Order and Vnity of such Churches such Christians and such Ministers where-ever they had met with them in all the World without any such scruple or scandal for their not being first broken into Independent Bodies and then bound up by private covenantings which are indeed no other than the racking distorting and dislocations of parts to the weakning and deforming of the whole VVe covet not a better or truer constituted Church than such as we are most confident Col. 2.5 Joying and beholding the order and the stedfastness of your faith in Christ the wisdom and charity of the Apostles would have approved in the main however in some lesser things they might gently reprove and reform them as they did divers famous and flourishing Churches And such a Church we have enjoyed in England by Gods mercy before ever we knew those mens unhappy novelties or cruelties who seek now to divide and utterly destroy us unless we conform to their deforming principles and practises And however we have not been wholly without the spots of humane infirmities yet we have professed Jesus Christ in that truth order purity and sincerity which gives us comfort and courage to claim the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privilege of being true Christians and a true Church that is a very considerable famous and flourishing part branch or Member of that Catholike Church which professeth visibly or believes savingly in the Name of Jesus Christ the Head of the whole Body and of every part to whom we are united by the same common Faith and by Charity to one another Certainly the best Churches and Christians were antiently like the goodly bunches of Grapes Numb 13.24 which the Spies brought between them as an emblem of Christ crucified hanging on a staff so fair so full so great and united clusters From which no small slips did ever willingly divide or rend to Schism but presently they became not as the fruit of Canaan but as sowr Grapes fit onely to set mens teeth on edge wheting them to bite and devour one another For the maner of each particular holy Administration in our Church to answer all the small cavils which men list to make 23. The great shield of the Church of England is to encourage too much their petulancy and to make them too much masters of sober mens time and leisure Onely this great and faithful shield * See those Reverend and Learned Writers Bishop Bilson Bishop Cowper Doctor Field Master Richard Hooker Master Mason and others Learned men heretofore have and we do still hold forth to repel all their darts and arrows That both in the Ordination of our Ministers and in their celebration of holy things and in its Government Order and Harmony the Church of England hath followed the clearest rules in Scripture and the best paterns of the antient Churches onely enjoying those Christian liberties of prudence order and decency which we see the gracious wisdom of Christ hath allowed his Church and which particular Churches have always used and enjoyed in their extern rites and customs with variety yet without blemish as to the Institutions of Christ or to the soundness in the Faith or to any breach of Charity or any prejudice and scandal to each others liberties in those things So that those busie flies upon the Wheels of this Chariot the Reformed Church of England in which the Gospel of Jesus Christ hath hitherto been carried among us for many years with great triumph and success have stirred up very little dust so as might blinde any eyes that are not full of motes and beams or blood-shotten from seeing clearly and evidently a true Christian Church a true Ministry and truly religious Administrations among us Blessed be God though these sowr Momusses finde or make some faults and flaws in lesser matters the mending of which they most oppose and hinder yet their strength cannot shake the foundations of our Jerusalem which are of pretious pearls and solid stones nor can their malice overthrow our grand and goodly pillars the true and able Ministers and their holy Ministrations of Word and Sacraments among Professors of the Faith who do as unquestionably constitute a true Church as a reasonable
soul and body make a true man Essentials of a true Church in England 1 Tim. 6.3 It is well some of their charity is such that they allow us for they cannot shift it thus much First That we have the onely true ground and sure rule of Religion the written Word of God that beyond this we hold nothing as a matter of faith or Christian duty Secondly That we celebrate the holy Sacraments according to the sum and substance of the divine Institution Thirdly That our conversation aims to be such Phil. 1.27 as becomes the Gospel in all maner of holiness to the saving of our own and others souls What can these Aristarchusses carp at in the ground of our faith the Scriptures the Seals of our Faith the Sacraments the life of our Faith 1 Pet. 1.9 holy conversation and the end of our faith the salvation of our souls Is it not strange That all these sweet and fair flowers of Christs planting and watering should grow so well in that which some call Babylon in Antichrists Garden or on the Devils dunghil That it should be no true Church of Christ which owns nothing for Religious but what is according to the truth of Jesus either commanding or permitting instituting or indulging of pious necessity or of prudent liberty We should put these rigid Catoes too much to the blush for â—heir unnatural ingratitude to the Ministers and Church of England if we should ask them Whence they had this privilege by which they own themselves to be Christians whence this power to cast or call themselves into Bodies or Churches as Believers which is by them presupposed whence they had till of late years their instruction for the most part in the knowledge of Jesus Christ Sure these holy leaves or fruits grow not but in the Pale and Garden of the Church of Christ not in our own rude mirdes and untill'd natures not among desolate Indians obstinate Jews oâ— barbarous Turks and not often in private closets and corners which nourish a neglect and contempt of Publick Ordinances But if these men were self-taught and converted yet sure not self-baptized too nor their Teachers self-ordained too If they had nothing of their Christianity from the Ministry of the Church of Englandâ— It is no wonder they prove such Scholars such Christians and such Preachers as some of them seem to be having been their own Masters Ministers and Baptizers They are indeed onely worthy of themselves and of wiser mens pity For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retreat 24. Of pretensions to be above any Ministry as taught of God immediately or reserve of some men by which as Eaglets they would seem to soar out of sight and to build their Nest on a Rock that is higher than our ordinary Reason Religion and Experience can reach as if they were immediately inspired specially called and taught of God baptized by his Spirit without any Minister or outward Ministry they must give us leave not to believe them upon their bare word which hath not always been so sure till they demonstrate and prove it better by Gods Word and their better maners For which we will give them time enough Mean while we are sure the best Christians among them were made such by the ordinary Ministers of this Church and these made Ministers by no other means but that Ordination derived from and ascending up to the blessed Apostles whom Christ first chose to be Disciples and after ordained and sent them as Publick Ministers not onely as to personal discharge but as to successional descent These were Eagles indeed who flew high in their knowledge and piety yet stooped low in their humility and charity Those others of a new brood are more like yong Cuckoes which devour the Bird in whose nest and by whose fostering they were hatched Some of them have knowledge I would they had more humility and charity they would not disdain to own the parents that begat and educated them even this now so poor desolated beaten torn and wasted Church of England and its Antichristian Ministers as they please to call them Be it so some mens tongue is no slander If we neither adde to nor detract from the Scriptures as Jews Papists and Euthusiasts do If we erre in no fundamentals of faith or maners if we refuse no duty divinely required if we allow no error in our selves or others if we drive on no worldly designs injuriously or hypocritically but study to approve our selves in all godliness and honesty with meekness of wisdom to all men we need no more fear the drops of peevish tongues or dashes of malicious pens as to the honor and comfort of being a part of the true Church of Christ than a cloth dyed in grain need to fear stains by the aspersions of dirt cast on it by unclean and envious hands 25. Of the power of the People in Church affairs 4. But it is objected against us in England That neither Church nor Minister of England did or do own that high and mighty principle of all Church power which some call The People Answ True indeed Although we highly love and esteem as Brethren the faithful and humble people for whom Christ hath died yet we are not of so spungy and popular a softness as to own any part or Congregation or Body of People to be the original or conduits of any Spiritual or Church power which no learned and wise men ever esteemed to be Popular or Democratical but rather an excellent Aristocracy where many able men were in Counsel and some one eminent in order and authority among them We do not dig or descend to these low valleys for these holy waters nor do we seek for the flowings of it through such crazy and crooked pipes nor do we hope to draw it forth out of such broken Cisterns which can hold no such waters We have them from higher fountains and derive them in straiter channels Matth. 28.19 and conserve them in fitter vessels than the vulgarity of even honest Christians can be presumed to be That is from the ordinary Power and constant Commission which from Christ was derived to the Apostles Matth. 16.19 Matth. 18.18 John 20.23 and from them to their Successors in their ordinary Ministry and Church power in after ages who had this peculiar power of the keys of Heaven to binde or remit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere cum imperio pastor inde ut princeps To feed and rule Revel 12.5 19.15 Acts 20.28 1 Pet. 5.2 Vulgus ex veritate pauca ex opinione multa aestimat Tul. pro. Ros Com. to gather to guide to feed and to govern the several parts of the Church in Christs stead and name orderly committed to them People may rudely wrest these keys out of true Bishops and Ministers hands but it is evident they were never committed to them by the great Master of the House Jesus Christ nor do they
exemplo Timothei ecclesiae ordinationem custodirent Ambr. in 1 Tim. 6. not arbitrarily and precariously but as a trust and duty of necessity out of conscience and with all divine power authority and fidelity as Ambassadors from Christ for God as Heralds as Angels or Messengers sent from God as Laborers together with God in his Husbandry the Church as Woers and Espousers having Commission or Letters of credence to treat of and make up a marriage and espousals between Christ and the Church which sacred office of trust and honor none without due authority delegated to him from Christ might perform any more than Haman might presume to court Queen Esther before the King Ahasuerus During these Primitive times of the Apostles Ministry of the Gospel before they had finished their mortal pilgrimage we read them careful to ordain Presbyters in every City and Church to give them charge of their Ministry to fulfil it of their flocks to feed and guide them in Christs way both for truth and orders over whom the Lord had made them over-seers by the Apostles appointment who not onely thus ordained others to succeed them immediately but gave command as from the Lord to these as namely to Timothy and Titus to take great care for an holy succession of Ministers such as should be apt to teach able and faithful men to whom they should commit the Ministry of the Word of life so as the Word or Institution of Christ might be kept unblamable till the coming of Jesus Christ 1 Tim. 6.14 by an holy order and office of Ministers duly ordained with the solemn imposition of hands as a visible token to men of the peculiar designiation of them and no others but those to this Office and Function who must attend on the Ministry give an account of their charge and care of souls to God Thus we finde beyond all dispute for Three Generations after Christ First in the Apostles secondly from them to others by name to Timothy and Titus thirdly from them to others by them to be ordained Bishops and Deacons the holy Ministry instituted by Christ is carried on in an orderly succession in the same Name with the same Authority to the same holy ends and offices as far as the History of the New Testament extends which is not above thirty years after Christs Ascension And we have after all these the next Succession testifying the minde of the Lord and the Apostles Clemens the Scholar of Saint Paul mentioned Phil. 4.3 who in his divine Epistle testifies That the Apostles ordained every where the first-fruits or prime Believers for Bishops and Deacons Pag. 54. And pag. 57. the Apostles appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct Offices as at present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when these slept with the Lord others tried and approved men should succeed and execute their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Ministry than which testimony nothing can be more evident After that he blames the Corinthians for raising sedition for one or two mens sake against all the Presbytery Pag. 62. And exhorts at last Let the flock of Christ be at peace with the Presbyters ordained to be over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So after Be subject to the Presbyters c. Thus the excellent methods of Christs grace and wisdom toward his Church appear as to this peculiar Office and constant Function of the Evangelical Ministry commanding men to work the work of God that they may have eternal life John 6.29 which is to believe in him whom the Father hath sent sealed and anointed with full power to suffer to satisfie to merit to fulfil all Righteosness Also to declare and confirm this to his Church constantly teaching guiding and sanctifying it He hath for this end taken care that faithful able and credible men should be ordained in an holy constant succession to bear witness or record of him to all posterity that so others might by hearing believe without which ordinarily they cannot Rom. 10.14 15. Nor can they hear with regard or in prudence give credit and honor to the speaker or obey with conscience the things spoken unless the Preacher be such an one as entreth in by the door John 10.1 into the sheepfold such as is sent by God either immediately as the Apostles or mediately as their Successors from them and after them who could never have preached and suffered with that confidence conscience and authority unless they had been conscious that they were rightly sent of God Rom. 10.14 15. Psal 68.11 Isai 53.1 1 Cor. 1.18 and Christ At whose Word onely this great company of Preachers were sent into the world who so mightily in a short time prevailed as to perswade men every where to believe a report so strange so incredible so ridiculous so foolish to flesh and blood and to the wisdom of the world Thus far then the tenor of the whole New Testament 6. Distinct Characters and Notes of the Ministerial Office John 15.19 and that one Apostolike Writer Clemens witnesseth that as Jesus Christ the great Prophet and chief Shepherd 1 Pet. 5.4 was sent and impowred with all power from the Father to carry on the great work of saving sinners by gathering them out of the world into the fold and bosom of his Church So he did this and will ever be doing it till his comming again by ordeining and continuing such means and Ministry Mat. 28.20 as he saw fittest to bring men into and to guide them in Joh. 21.15 Feed my Lambs my Sheep Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To feed as Shepheards the flock 1 Pet. 5.2 1 Cor. 4.4 Let a man so account of us as the Ministers of Christ and Stewards of the mysteries of God c. 2 Tim. 4.1 2. 2 Tim. 4.5 Acts 20.29 1 Tim 4.11 Mat. 28. ult Heb. 13.14 Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account c. Luke 12.43 Blessed is that servant the faithfull and wise Steward set over the house-hold whom his Master comming shall find so doing Dan. 12.3 1 Cor. 9.17 If I do this willingly I have a reward c. the wayes of saving truth of Religious orders and of holy lives Investing as we have seen particular persons whose names are recorded with peculiar power to teach to gather to feed and govern his Church by Doctrine by Sacraments and by holy Discipline Setting those men in peculiar relations and Offices to his Church as Fathers Stewards Bishops Shepheards Rulers Watchmen calling them by peculiar names and distinct titles as light of the world Salt of the earth Mat. 5.13 Fishers of men Mat. 4.19 Stars in his right hand Rev. 2.1 Angels of the Churches Requiring of them peculiar duties as to Preach the word in season and out of season to feed his Lambs and Sheep to fulfill the work of their Ministry to take care of the flock against grievous Wolves
one may read and recite and tell others of an Act or Proclamation and help them to understand it but only an Herald or Officer may publikely proclame it in the name of him that grants it Children or servants in any family may impart of their Provision and Bread to one another in charity and love but this they do not as Stewards and Officers whose place is to give to every one their portion in due season We read the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More noble Not for undertaking to Preach but for industrious searching the certainty of the truth duly Preached to them by the Apostles Nothing is more generous and noble than orderly and Religious Industry It were happy for all good Ministers Acts 17.11 if there were every where more of those noble generous and industrious Christians among their hearers who like the Bereans by often meditating searching repeating mutuall conferring applying and if need be by further explaning as they are able and have experience of the word duly Preached to them would as it were break the clods and Harrow in the good Seed after the Ministers Plowing and Sowing Yet still there is a large difference between a true Ministers Preaching in Gods name to the Judges at Assizes and the Judges reciting or applying some points of the Sermon with wisdom and piety so far as suites with the charge he gives not as a Minister but as a Christian Magistrate whose Commission is only civill Spontanea voluntate non sacerdotali antoritate obtulerunt sacrificia Abram Isaac Jacob. Isid Hisp l. 2. off Eccl. c. 3. to do civill Justice according to Law and power given by man between man and man the other as a Minister is sacred to reveale the righteousness of God in Christ to men for the eternall salvation of their souls But why any Christian should affect in peaceable times and in a plentifull soyl to have either any man that lists to imploy himself or no Husbandmen or labourers at all in Gods Field and Vineyard who by speciall care skill and authority should look to its right ordering and improvement most to the encrease of Gods glory and the Churches benefit I can yet see no reason save only those depths and devices of Satan which are hid under the arbitrary speciousness and wantoness of some poor gifts the better to cover those designs which the pride malice hypocrisy Sophillae verborum magis esse volentes quam discipuli veritatis Irenaeus de iis qui successionem Apostolicam deserunt l. 3. c. 40. 1 Cor. 14.32 In docti praepropere docentes plerunque dedocenda docent plus zizanii quà m tritici seminantes culturam Domini inficiunt magis quam perficiunt Aust and profaness of some mens hearts aym at which are not hard to be discerned in many men by that extreme loathness and tenderness which those tumors and inflamed swellings of their gifts and self conceited sufficiencies have to be tried or touched by the laying on of hands that is in a due exact and orderly way of examination approbation and Ordination The fear is lest if such pittifull Prophets Spirits should be subject to the Prophets they should be found to have more need to be taught the mysteries and principles of Religion than any way fit to teach others by a most preposterous presumption whose foolish hast makes but the more wast both of Peace and order truth and charity in the Church The greatest abillities of private Christians being orderly and humbly exercised are no way inconsistent with the function of the Ministry they may be easily and wisely reconciled however some men whose interest lyes in our discords and divisions would fain set them at variance That Ministers should be jealous of their ablest hearers and these emulous of their faithfullest Ministers No hearers are more welcome to able Ministers than such as are in some kind fit to teach reproove admonish and comfort others Nor are any men more humbly willing to be taught and guided in the things of God by their true Ministers than those who know how to use the gifts of knowledge they attain without despising the chiefest means by which they and others do attain it which is by the publike Ministry of the Church This enables them to benefit others in charity but not to bost of their gifts in a factious vanity or to give any grief or disorder to the Ministers of the Church who besides their labours in the Pulpit have so furnished the Church with their writings from the Press that such Christians as can content themselves with safe and easy humility rather than laborious and dangerous pride may upon all occasions I think full as well and for the most part far better make use in their families of those excellent English Treatises Sermons The use of excellent Books of Divinity Printed in English far beyond most mens prophecying and Commentaries which are judiciously set forth in all kinds of Divinity than any way pride and please themselves in that small stock of their own gifts either ex tempore or premeditated which serious reading of those learned and holy Ministers works would do every way as well and far better than this which weak men call prophecying that is reciting it may be by rote some raw and jejune notions and disorderly meditations of their own which must needs come far short of reading distinctly and considering seriously those excellent discourses which learned and wise men have plentifully furnished them with both with less pains and more profit to themselves and others I am sure with less hazard of error froth and vanity than what is incident to those self Ostentations of gifts which have more of the tongue than heart or head and oft-times resemble more the Player than the Preacher So that the late published Patron of the Peoples privilege and duty as to the matter of prophecying needed not to have added to his Book the odious title of the Pulpits and Preachers enoroachment 12. Animadversions on some passages in that Book called The Peoples Privilege and Duty as to prophecying c. For if that Author will undertake to regulate the tryall and exercise of those gifts of Lay people which he finds or fancies in them within such bounds of reall and approved abilities of humble usefull and seasonable exercising of them without any Enter fering with or diminution of the function and authority of the true and ordeâ—ned Ministry which is the aym he seems to propound I wil undertake that no able and good Minister shall forbid the Banes which he hath so publikely asked Finding indeed no cause why these two may not be lawfully joyned together in a Christian and comfortable union the publike gifts of Ministers in a publike way of divine Authority and private gifts of the faithfull in a way of private Christian Charity Nor ever did the Godly Fathers and Ministers of the Church encroach upon put away or give any
superfluous and so far hurtfull as it is inconsistent with the ministers and peoples duty on the Lords day Tot erunt venena quot intenia tot pernicies quot sâ—ecies to dolores quot colores as Tertul begins his Scorpiacum against the vanities and varietiys of the Gnosticks who pretended to know more and be more perfect than the Apostles Arelius flagitio corrupit artem Deas dilectâ—uÌ„ imagine pingens Plin. l. 35. 10. That Gentleman cannot but consider how many childish triflings in discourses how many triviall skirmishes in disputes how many captious bickerings in words how many uncomly thwartings are prone to arise as in Country cudgell-playing among the vulgar be they never so godly if you put them one pin above their pitch they either crack or sound like strings over-strained harshly and out of tune although they may have good gifts yet as Arelius a Painter in Julius Caesars time who had good skill in this corrupted his art that when he was to paint any Goddess he alwayes made them like some of his Mistrisses so these are prone to adorn by their gifts some error or odd opinion and set it forth as a divine truth and rare doctrine Nor can you avoid besides erroneous and fond opinions envyings evill surmisings jealousies unsatisfiedness and factious bandings among the people whose minds will soon be divided some liking others disliking some admiring others despising some attending others absenting from this unwonted uncouth exercise of Prophesying which thus confused and abased will soon appear to judicious and sober Christians a tedious and useless business like Fidlers alwayes tuning and never playing any good lesson and no way fit for a Sabbath-dayes sanctification when once the Country gaping or the gloss and novelty of it is faded So then if the Guardian of the peoples Liberty and privilege in Prophesying can find any other time on the week-dayes Of peoples prophecying on the week dayes wherein to set up this exercise of Lay-mens prophesying that so people may not at all times come short of that which he calls their duty He must be sure to provide Prophets of some competent gifts besides their discretion else he will have much adoe to perswade people that it is their duty to neglect their weekly occasions and to lose both their time and labour in attending rusticall impertinencies and ignorant triflings in religion which of all things should by wise men be avoyded among the vulgar whose affections like the poor womans wort is oft very hot in the point of Zeal when it is very small in point of judgement And is prone to run out from familiarity to contempt from contempt to down-right prophaness and Atheism in matters of Religion when made cheap and vulgar If he can indeed furnish out men or women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 142. ex Lyside Pythagoreo Contempt of Religion riseth from making holy things too triviall and common for they prophecied too 1 Cor. 11.15 of such prophetick gifts as are worthy to be esteemed and encouraged by sober and judicious Christians I shall promise him that I more willingly and more constantly will be their auditor at convenient times and places when I hear they do what becomes wise humble serious and modest Christians than most of these pretenders to be such gifted men and to have such prophetick spirits are hearers of the true Ministers of this Church be they never so able either on the Lords day or on any week-day Lecture For the first way that many make to bring in their Lay-prophets and gifts is with their feet trampling as it were upon the best Ministers and their faithfullest pains while they scorn to step out of dores to hear them either Praying or Preaching which pride and negligence are not the least of those vertues which recommend those Prophets To be plain the truth is so much bran filth and dross of pride popularity schism malipertness and contempt of all men that differ in any way form or opinion from them and of all Ministers above all do hitherto generally appear in the face and manners of many of those who more affect the name of gifted men and Prophets than ever the Pharisees did the title name of Rabbi Mat. 23.7 that most sober and wise Christians suspect they will hardly ever make such Loaves as may be fit for Shew-bread to be set up in any publike place of Gods house and Sanctuary If that Gentlemans piety which seems tempered with much ingenuity can sift or boult out any good meal or finer flowr that so they may be decent for Gods service and the Churches use in any publique way I know no man will hinder him from baking making and distributing his bread But let them take heed lest the Corn being ground in such a new beaten mill it prove not full of grit and gravell which hath more offence than either profit or pleasure in eating of it 13. Of the private exercise of Christians gifts that are truly good For the private Exercise of his Prophets gifts which will now serve the turn no man ever spake against it further than it frequently carried it self unseemly by neglect separation boasting against contempt and opposition of far abler gifts in the publique Ministry oft undermining and shaking those truths that ordâ—r and holy way of life wherein the peace of the Church and the honour of true Religion consisted And even in this I conceive I have shewed to humble Christians a more excellent way Namely in using the learned helps of other mens labours which are in every kind well composed rather than to please themselves meerly in the barrenness and rawness of their own inventions which yet they may add too if need be that so they may not seem to say nothing of themselves or be forced to break for want of vent If these so cryed up gifted men be found meet to be made publique teachers in the Church under the name of Prophets why may they not be ordained Ministers in a just and due way There is like to be want enough of men of any competent parts in the great decay and discouragement of such as are very learned and most able If they are not fit for all offices of the Ministry I wonder how they can have confidence enough to be publike Teachers in any kind which work requires greater abilities and equall authoritie to any other holy Office if they have any thing in them of modest and humble Christians sure they would be more swift to hear James 1.19 Tutior est in audiendâ— quà m loquendo celeritas Non tam facile aures ac labra impingunt Male audiendo solus ipse laberis male loquendo alios tecum in ruinam pertrahis Pelarg. Tenuitatis sua maximè conscii maxima mendacissima solent polliceri Immodica enim ostentatione levâ—men aliquod remedium quasi patrocinium aliorum credulitatem propâ—iae mendicitati quaerunt Erasmus
are managed by men This government then by a fatherly president or chief Bishop among Presbyters seeming to have not equall 4. The advantages of Episcopacy against any other but far superiour grounds from Scripture both as to the Divine wisdome so ordering the form of his antient Church among the Jews also by the example precept and direction evident from Christ Jesus and the holy Apostles in the New Testament No wonder that many yea far the most of godly and learned upright men do rather approve a Primitive and right Episcopacy than any other new fashion which is rather conform to secular interest than to any thing of the Churches or true religions advantages especially when 't is evident that Episcopacie hath the great and preponderating addition of the Antient sole and Vniversall government approved and used by all the Churches of Christ in the purest and most impartiall times To which neither of the other can with any face pretend for themselves nor with any truth contradict it being averred by all Antiquity in the behalf of right and regular Episcopacy which never failed to succeed the Apostles authority and eminency either by their own immediate appointment in many places even while they yet lived or by the election and Votes of the Colleges and Fraternities of Presbyters after the Apostles decease who still chose one man eminent for his faith piety zeal and holy gravity to be duly consecrated in power and place above them as a Father among sons Aust Ep. 148. ad Valeriâ—â— Jerom. ad Nepotianum Ad Evagriuâ—â— Crysost hom 3 in Act. Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crysost Hom. 3. in Acta or an elder Brother among brethren or as a Master or Provost in a College or as a Generall in an Army as St. Jerom himself tells us If any man ask me then what kind of Bishop I would have Vid. Synes l. 3. Ep. 21◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Epist c. Vid. Bern. ad Eug. l. 4. Opâ—rtet te esse formam justiâ—ia sanctimoâ—a speculum pietatis exemplat veriâ—atiâ— assertoâ—em fidei defensorem Christianorum ducem amicum sponsae c. I answer Such an one for Age as may be a Father for wisdome a Senator for gravity a Stoick for light an Angel for innocency a Saint for industry a Labourer for constancy a Confessor for zeal a Martyr for charity a Brother for humility a Servant to all the faithfull Ministers and other Christians under his charge I would have him venerable for those severall excellencies which are most remarkable in the antient and most imitable Bishops The devotion of St. Gregory the indefatigableness of St. Austin the courage of St. Ambrose the learning of Nazianzen the generosity of Basil the Eloquence of Chrysostom the gentleness of Cyprian the holy flames of Ignatius the invincible constancy of Polycarp That so be may come neerest to the Apostolicall pattern and resemble the most of any Christian or Minister the grace and Glory of our Lord Jesus Christ Quod in aliis sacerdotibus deest per Antistitem surpleri debet Elotus ad Aug. cp August ad extremam senectutem impraetermissè praedicavit Possid vita Aug. Et successores incitatores Apostolorum Et zelum ac locum sortiti tam igitur ad curam quam alacres ad cathedram Bern. ser 77. Cant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pet. l. 2. Jerom ad Heliadorum Naz. orat lat tom a. Grandis dignitaes sed grandis ruina si peccent Ieron Vt nihil Episcopo excellentius sic nihil miserabilius si in crimine teneatur Amb. de dig Sa. I would have him yet not I but the vote of all pious Antiquity requires a Bishop to be among men the most morall among Christians the most faithful among Preachers the most painful among Orators the most perswasive among Governours the most moderate among Devotionaries the most fervent among Professors the most forward among Practisers the most exact among sufferers the most patient among perseverants the most constant He should be as the Holy of holyes was both to the inward court of those that are truly sanctified and converted and to the outward court of those that are called Christians only in visible profession I would have nothing in Him that is justly to be blamed or sinisterly suspected And all things that are most deservedly commended by wise and sober Christians I would have a Bishop of all men the most compleat as having on him the greatest care namely that of the Church and of souls And this in a more publike and eminent inspection as one daily remembring the strictness of Gods account and expecting either a most glorious Crown or a most grievous Curse to all Eternity I would have him most deserve and most able to use well but yet least esteeming Vid. Bern. Ep. 42. Vid. Amb. tom 3. ep 82. Qualis eligendus sit Epis Quis ferat Eligi divitem ad sedem honoris Ecclesiastici contempto paupere instructiore sanctiore Aust ep 29Vt Episcopus non sit quod Libanius dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res unde â—grè aliquid emolumenti eâ—â—ngatur Basil in ep 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Carm. 4. de Epis coveting or ambitionating the riches pomp glory and honour of the world One that knows how to own himself in Persecution as well as in Prosperity and dares to do his duty as a Bishop in both estates I do not much consider the secular Parade and Equipage further than as publike incouragements of Merit as excitations to excell as noble rewards of Learning and as catern decencies or solemnities which do much set off and Embroider Authority in the sight of the vulgar I wish him duly chosen with judgement accepting with modesty esteemed with honour reverenced with love Overseeing with vigilance ruling with joynt-Counsel not levelled with younger Preachers and novices nor too much exalted above the graver and elder Presbyters neither despised of the one nor despising of the other I wish him an honourable competency if it may be had with his eminency that he may have wherewith to exercise a large heart and a liberall hand which every where carry respect and conciliate love If this cannot be had yet I wish him that in true worth which is denyed him in wealth That his vertue and piety may still preserve the authority of his place and this in the Order Peace and Dignity of the Church That he may be the Touchstone of Truth the Loadstone of Love the Standard of Faith the Patern of holiness the Pillar of stability and the Center of Unity in the Church Nor are these to be esteemed as Characters of an Eutopian Prelate only to be had in the abstract of fancy and speculation Many such Bishops have been antiently in the Church and not a few here in England some still are such in their merits a midst their ruines and obscurings and more might constantly and easily be
ostentabat miranda quaedam Magicis artiâ—us patrabat prunas subinde è manica excutiebat coâ—am populo Car. Sigon ad an 1057. Avent pag. 455. 470. 2 Pet. 2.21 than to lye against it and blaspheme it or oppose and resist it after some knowledge of the Truth It had been better for such men not to have known the way of Christs Spirit in the Scriptures and the Church It is far more veniall to erre for want of the Spirits guidance and light than to shut our eyes against it and to impute our Errors Dreams and Darknesses to it 'T is better to have the heart wholly barren than to lay our adulterous bastards to the Spirits charge when they indeed are issues of nothing but Pride joined to Ignorance 4. Like pretentions of old confuted by mens practises Nothing indeed is easier and cheaper at the World now goes than for * Portentiloquium haereticorum vain and proud men to pretend to speciall Inspirations and Motions of Gods Spirit on them as many in the old times did who yet were sensuall not having the Spirit * Se spiritales esse asserebant Valentiniani Demiurgum animalem virginales Gnosticoâ—um spiritus gloriabantur Iren. l. 1. 3. So the Gnosticks called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men as well as knowing men So the Marcionites and Montanists pretended that their Master Montanus knew more than the Apostles had more of the Comforter was the Comâ—orter it self and told him what Christ said his Disciples could not then bear Joh. 16.12 The like lying fancies had the Valentinians Austin de Haeret. Epiphan l. 4. de Haer. c. 40. and Circumcelliones and Manichees who being idle-handed grew idle-headed too not caring what they said nor what they did for they fathered all on the Spirit So the Cathari and Encratitae calling themselves Chast and Pure and Apostolici Apostolicall and above the Gospels both of old and in * Sermo 66. in Câ—ntica Cerdom Apelles Marciontae privatas lecturas habuerunt quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apellant cujusdam Phihamenae puellae prophetissa libium syllogismorum quibus pâ—obare vult quod omnia quae Moses scripseritâ— de Deo falsa sunt Tertul. prae ad Hae. â— 44. St. Bernards time time and in later times too both in Germany and other places rising to ostentation of Prophesying speciall Inspirations strange Revelations shews of Miracles and lying Wonders fulfilling and interpreting of Prophecies enthronings of Christ c. by which strong delusions they sought to deceive the very Elect if it had been possible but they could never perswade truly excellent and choise Christians to any belief of their forgegeries and follies since neither the temper of their spirits nor their works nor their words were like the rules marks or fruits Sleid an Com. l. 4. Cainit◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingebant Epiph. Hae. 38. The Cainites pretended they had a book containing the Raptures of Saint Paul what he then heard c. of that holy and unchangeable Spirit of Jesus Christ set forth in his Word and owned in the Church But rather the effects of that depraved spirit which is most contrary to God and most inconstant in it self which after all its fair glozings and praefacings of Purity Gifts and Inspirations is still but * Borboritae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coenoli Tertul. and Austin call those hereticks the Gnosticks Cathatists and others who called themselves Apostolici Pneumatici Angelici purgatores electi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Longinus Manes the Father of the Maniches called himself an Apostle of Christ the Comforter and Spirit chose twelve Disciples despised water Baptism said the Body was none of Gods work but of some evill Genius and his followers full of impure lusts and errours yet said they were called Maniches from flowing with Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They said the soul was the substance of God to be purified to that end they mixed the Eucharisticall bread with their seed in obscene pollutions and â—apesâ— ut isto modâ— Dei substantia in homine purgetur Aust de Hae. Borborites a swinish and unclean spirit and differs as much from the Purity Truth Beauty and Order of the true Spirit of Christ which shines in the Word as the most noisome Jakes and filthy sink doth from the most sweet and Crystall fountain of everflowing waters True Ministers find it hard having done all 5. True fruits of the Spirit to obtain those competent Ministeriall gifts and graces of the Spirit which are necessary to carry on that great work of their own and others Salvation to any decorum and comfort which these Gloriosoes pretend as if they were bred and born to * Venit vadit prout vult nemo facile scit unde venit aut quo vadat Ber. Brevis mora rata hora mira subtilitate sua vitate divinae suae artis ircessanter actitat in intimo nostri Idem or were suddenly and at once endowed withall few of these ever think they want the Spirit if they have but confidence to undertake any Ministeriall work and publique Office Yea and the best Christians no lesse than the ablest Ministers find it hard in truth to obtain the sanctifying gracious influenâ—es of Gods Spirit by which with much diligence and prayer they are enabled to private duties nor doe they find it so easie to flesh and bloud to obey those holy directions of the Spirit or in conflicts to take its part against the flesh and to rejoice in the victories and prevalencies of the Spirit Whose publique donations for the common good of Christians edifying them in truth and charity are chiefly manifested not onely by his servants the true Ministers but in the blessing of that very Order Office appointment and function of the Ministry Eph. 4.8 11. both as instituted and aâ— continued so long time by the wisdome and power of this Spirit of Christ And by this great Gift of gifts as by the Sunne in the Firmament all others are ordinarily conveyed to private Christians which chiefly consist and are manifested in true beleevers not in quick strokes of fancy passionate raptures strange allusions and allegoricall interpretations confused obscurings of Scriptures which some men with Origen make so much of In veritate qua illuminaris in virtute qua immutaris in charitate qua inflammaris serenata conscientia subita insolita mentis latitudinâ— praesentem spiritum intellige Ber. but in bringing men from this childish futility of Religion to a manly seriousnesse which sets the heart soberly to attend read hear study and meditate on the Word of God to prefer that Jewell before all the hidden treasure of their own or others Fairy fancies to assent to the saving Truths both of Law and Gospell zealously to love them strictly to obey them by hearty repentance for sins against God or man ingnuous confessions of them honest compensations for them
Iur. Illud decitum quod logibus definitum Reg. jur is not true and vertuous liberty but inordinatenesse and excesse Yea and in some cases of severer restraints Prudenter aliquando liciâ—a prohibenâ—tur ne si permitterentur eorum ocâ—â—sâ—â—â—e ad illicita perveniatur Reg. Iur. Ioh. 8.30 Free Indeed Libertâ—â— verâ— Christianae â—â—ferâ—â— aut extrinsecus spoliari nescit quum non minus parâ—endo quam agendo exercetur Aust by which Governors doe indeed trench upon those rationall or religious liberties which God hath allowed to men and Christians yet in these cases a true Christian onely wraps himself up in that liberty of patience which knowes when and how to suffer without injury to the publique tranquillity or to his private peace of conscience still keeping a * 1 Pet. 3.4 meek and quiet spirit with the love zeal and profession of that which he conceives to be the truth of God these are the fruits of that * 2 Cor. 3.17 free Spirit of Christ in Christians which appeared most eminently in Christ which makes us free to all things but not to sin in thought word or deed Looking upon sin as the great * Eo sumus liberiores quo a peccato â—â—â—â—â—â—niores Gibeuf tyrant usurper and waster of the true liberty of every man and Christian It is then as farre from Christian liberty 4. Divels Liberty as sicknesse is from health madnesse or drunkennesse from sobriety rottennesse from beauty or putrefaction from perfection for any Christian to beleeve what he lists though it be a lye or to disbeleeve and deny it Libertas omni servitute servilior Ber. Ep. 47. though it be a truth of God to take up what opinions and wayes of religion he most fancies and to refuse what ever he please to disaffect upon light popular and untryed grounds or openly to speak and dispute what ever he lists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. and publiquely to act according as his private perswasions passions lusts or interests or other mens tempt and carry him wherein neither right reason nor common order nor publique peace nor conscience of duty nor * 1 Pet. 2.17 reverence of men nor fear of God have any such serious and holy ties upon men as are necessary for the common good In which regard private Christians are never so free as to have no yoake of Christ upon them Haretica conversatio quam futilis quam terrena quam humana sine gravitate sine autoritate sine disciplina cujus penes nos curam lenocinium vocant pacem cum omnibus miscent dum ad unius veritatis expugnationem conspirant Tertul de praes ad Hae. c. 41. no exercise of patience self-denyall mortification meeknesse charity modesty and sobriety together with that comelinesse and decorum which beseemes Religion and a Christian spirit beyond which the most transporting zeal may not expatiate For that is no other than such freedome as water enjoyes when it overbears and overflowes all its banks and bounds or as fire seising on the whole house Such as drunken men in their roarings and mad men in their ravings contend for such as wild beasts and untamed Monsters struggle for yea such as the envious and malicious divels affect and are most impatient not to enjoy In whose nostrils and jawes the mighty * Ezek. 38.4 Esa 37.29 wisdom and goodnesse of God who is Potentissimum liberrimum agens the fountain of all true rationall morall religious and divine freedome hath his hooke of power and bridle of terror not of love Such are those liberties which those * As St. John called Corinthus who was of this sect of Libertines Irenae l. 1. Congredere mecum ut te ad principem deducam vox lascivientium Gnosticorum Nicolaitarum aliorum Haeret. Iren. l. 1. primogeniti Diaboli prime birds of the Divels brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis v. M. some impudent Libertines and dissolute wretches now as of old aim at who have cast off all sense of justice order shame and humanity while they clamour and act for liberty that is that their blasphemies profanenesses impudicities scurrilities impudencies and violences against all publique civill peace as well as against all religion order and Ministry of the Church of England may be tolerated if not countenanced notwithstanding they professe to hold with us some common grounds of Christian Religion and stand responsible to civill duties and relations True Christians should be as fearfull to enjoy the divels freedome not which he hath but which he desires that is to will and to doe whatever he lists And as they should be zealous for their own true holy and humble liberties which lead them quietly to doe or suffer Gods will in Gods way so they should bee tender of encroaching upon those publique liberties which are by right reason order and Scripture granted to some men as Magistrates and Ministers for the generall good of Christians Men must not so please themselves in any thing they fancy of liberty as to injure others No mans liberty may be anothers injury Nullius emolumentum jure nescitur exalterius damno injuria Reg. Iur. since no mans right can consist in the detriment or damage of anothers rights or dues As then no man rationally can think it a liberty denyed him when he is forbid upon idle visits to goe to infected houses or being infected with the plague to goe among others that are sound or to drink poison and propine it to others no more can any Christian religiously plead for a liberty to broach and publish to others any opinion he pleaseth or to invade any place and office he hath a minde to or to disturb others in their duties and power or to contemne with publique insolence or violently to innovate against established laws and orders in Church or State much lesse hath he any freedome openly to blaspheme or disturb that religion and way of devotion wherein sober and good Christians worship God by that authority and order which is setled in publique according to their consciences and best judgements Here neither Christian Magistrates 5. True Liberty and good government in Church and State agree well together nor Ministers are to regard such pleas for private Liberties as overthrow the publique order and peace nor are they to regard those clamours against them and the Laws as persecuting when they doe but oppose and restrain such pernicious exorbitancies nor are they in this infringers of the peoples freedome but preservers of Liberties which are bound up onely in the laws nor are they oppressours of others mens consciences but dischargers of their own duties * Leges sunt corporis politici nervi sine quibus luxata infirma fient omnia membra Verul and consciences which they bear to Gods glory and the publique good whereto as they stand highly related by their place and power so
indifferency in the Angels of the Churches of Pergamus and Thyatira tolerating any thing and condemning nothing the one suffering those that held the doctrine of Balaam and the impure Nicolaitans who taught all libidinous impudicities to be free for Christians the other for tolerating Jezebel under the colour of a Prophetesse to seduce the servants of God The Apostle Paul commands some mens mouths should be stopped Tit. 1.11 Gal. 5.12 1 Tim. 2.20 who speak perverse things in the Church wisheth those cut off that troubled them He gives over to Satan Hymenaeus and Philetus that they might learn not to blaspheme Gal. 1.8 Denounceth a grievous curse or Anathema to any that should presume to teach any other Doctrine than the Gospell that form of sound words once delivered to the Church which is according to godlinesse 1 Tim. 6.3 1 Cor. 4.2 He tels us that there is not onely a word but a rod or power of coercion left to the Church and its lawfull Pastors or Ministers for the edification not for the destruction of the Church And however this power Ecclesiasticall which is from God Magistratick and Ministeriall power when united as that other Magistratick be wholly severed and divided in their courses while the Civill Magistrate is unchristian yet when he embraceth the profession of Christianity these two branches of power which flowed severall ways yet from the same fountaine God doe so farre meet again and unite their amicable streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Magistratick and Ministeriall Civill and Church power as not to * As those of old that thought Herod to be the Mâ—ssias Terâ—de pras ad Haâ—c 5. confound each other nor yet to crosse and stop one the other but rather to increase strengthen and preserve mutually each other while the Minister of Christ directs the Magistrate and the Christian * As Eusebius tels in Constantine the Greats time who joined with the Bishops and Ministers of the Church in good government Magistrate protects the Minister both of them with a single eye regarding that great end for which God in his love to mankinde and to his Church hath established both these powers in Christian Churches and Societies That neither the bodies nor the soules of Christians should want that good which God hath offered them in Christ nor suffer those injuries in society for the prevention or remedy of which both Magistracy and Ministry are the Ordinances of God for enjoying the benefit of both which blessings as every Christian hath a sociall capacity so every lawfull Magistrate and Minister hath according to their places and proportions a publique duty and authority upon them to see justice and holinesse truth and peace civill sanctions and divine institutions purely and rightly dispensed to inferiours for whose good they aâ—e of God ordained 11. In what case onely toleration of any thing in Religion were lawfull If there were indeed no rule of the written Word of God which Christians owned as the setled foundation of Faith the sure measure of doctrine and guide of good manners in religion both publiquely and privately or if there were no credible Tradition delivered by word of mouth and parents examples which men might imitate for the way of Religion revealed to them by God which was the way before the flood but every one were to expect dayly either new inspirations or to follow the dictates of his own private fancy and reason Nothing then would be more irreligious then to deny all freedom publique as well as private nothing more just than to tolerate any thing of opinion and speculation which any one counted his religion yet even in that liberty of walking and wandering in the dark when no Sun of certain Revelation divine had shined on mankinde Rom. 1.32.2 14. the very light of Nature taught men as among Heathens that some things in point of practise are never tolerable in any humane society But since the wisdome and mercy of God hath given to mankinde which the Church alwayes injoyes the light of his holy Word and a constant order of Ministry to teach from it the wayes of God in truth peace and holinesse not onely every Christian is bound to use all religious means which God hath granted to settle his own judgement and live accordingly in his private sphear without any Scepticall itch or lust of disputing alwayes in Religion But both Magistrate and Minister whose severall duties are set forth and different powers ordained over others in Scripture for a sociall and publique good must take care to attain that good of a setled Religion and preserve it in always of verity equity and charity which may all well consist with the exercise of due authority Nor is it any stinting or restraining of the Spirit of God in any private Christian to keep his Spirit within the bounds of the Word of God Deut. 29.29 wherein the things revealed belong to us and our children Nor is it any restraint to the Spirit of God in the Scripture to keep our opinions and judgements and practises within the bounds of that holy faith and good order which is most clearly set forth in the câ—ncurrent sense of the Scriptures and explained by the Confessions of Faith and practise of holy Discipline which the Creeds and Councels and customes of the Catholick Church hold forth to them Nor is it any limiting or binding up of the Spirit of God in private men for the Christian Magistrate and Minister to use all publique means both for the information conviction and conversion of those under their charge as to the inward man and also of due restraint and coercion as to the outward expressions in which they stand related to a publique and common good But if the negligence of Governours in Church and State 12. What a Christian must doe in dissolute times should at any time so connive and tolerate out of policy or fear or other base passion if through the brokennesse and difficulties of times the sons of Zeruiah be too hard for Magistrates and good Ministers so as the vulgar fury corrupted by factious and unruly spirits are impatient of just restraits but carry on all things against Laws and wiser mens desires to a licentious Anarchy and all confusions in the outward face and publique Ministrations of Religion yet must no good Christian think this any dispensation for any private errours in his judgment or practise In maxima rerum licentia minima esse debet veri Christiani libertas Gib Lex sibi severissima est pura conscientia dei amor Ber. he must be the more circumspect and exact in his station and duty as a Christian when the publique course runs most to confusion tolerating least in his own conscience when most is tolerated by others The love of God and Christ and of the truth of Religion and the respect and reverence borne the order of the Ministry and to the Churches
honour and peace these must be to every good Christian the constant Law and severest discipline Teaching him to governe himself most strictly when others affect most a misgovernment or none at all in Religion to act nothing immorally rudely and exorbitantly to discharge all his relations and duties with the more exactnesse to bear with patience yet with sorrow the want of that publique good which he desires No way to hinder the restoring of due order and authority to the Church and honour to Religion to pray for counsell and assist the recovery of it according to the Scripture rules right reason and the custome of the best times And however the vain and mad world goes on wildly and giddily as an unâ—amed heifer enduring no yoke of Religion as to any publique order Government Discipline or Ministry yet must not a serious and well advised Christian delay to guide his feet in the ways of truth and holinesse nor neglect to work out his salvation in Gods way till publique distractions are composed or delay to be good till all turbulent and fanatick spirits returne to their wits or till ancient publique order and Government in the Church be so setled and Religion so fortified by civill sanctions as it ought to be for no man knowes how long the Apostle Paul may be in a storm or the Church tossed with schisms and factions and secular interests before it recover the haven of a happy setlednesse True Ministers and true piety most to be regarded in licentious times Therefore a Christian that makes it his work not to prate and dispute and to play a part or to gain by the name of Reformation and Religion but to beleive stedfastly and obey constantly that holy rule hath never more cause to prize and adhere to the true Ministry and Ministers of Christ than when he sees the greatest persecutions lying on the Church either by violence or toleration by open force or fraudulent liberty which are both the Tivels Engines to batter or undermine the Church of Christ Never should holy dispensations be more earnestly desired and diligently attended from the hands of those Ministers in whom only is the right power authority and succession than when nothing is lesse tolerated among various and violent men than a true Bishop and Minister or a right ordained Ministry which of all things is to the divell and evill men the most intolerable Satan well knowes Matth. 24 15. that if he destroy the Shepheards the sheep will be scattered When good Christians see the abomination of desolation set up profanely tolerating any thing for Religion allowing of any Mimicks for true Ministers vulgar adoring of a rotten Idol of licentiousnesse gilded over with the name of Liberty when silencing true Ministers and suppressâ—ng good learning and crying up illiterate impudence shall be thought a means to propagate the Gospell Then let then that are seriously and soberly godly fly to the Mounteines to the true Ministers of the Church from whom God hath appointed salvation to descend to the beleeving souls Nor are they to regard what every bold and ignorant upstart boasteth and feigneth of Inspirations liberties and blessed toleration obtruding himselfe out of the promptnesse and pride of his own heart upon the credulous and silly vulgar who love to be flattered to their ruine and deceived to their destruction but hate to be truly guided and faithfully governed to their safety For all these pretenses of Liberty Toleration Inspirations c. are manifest to be but as the divels silken halters by which he hopes to strangle the Christian and reformed Religion here and elsewhere it may be seemingly and with more gentlenesse but not with lesse malice and cruelty to mens soules than with those rougher hempen cords of open persecution Propè abest à crudelitate nimia indulgentia à persecutione enormis tolerantia in tantum periculosa quantum dissoluta Melan From which such sad toleration and rude Liberties are not very far being but new expressions of Anarchy and colours of portending confusion or utter dissolutions of all Church order peace and Government into a cruell licentiousnesse which is always tyrannous to true Religion Nothing is more burdensome than some mens levities nor more fulsome and deformed than their Reformations nothing more uncharitable and untractable than their liberties nor more a plague and death to Religion than what they call health and recovery when vulgar or fanatick violence binds so much the staffe of discipline till it breaks heady men surfeit the flock by over-driving it and Wolves in sheeps cloathing scatter and tear the sheep of Christ under pretence of letting them goe whither they list in stead of being true shepheards fetching them home and feeding them in due bounds with good pasture in which wholsome and safe bounds both Christian Magistrates Sic vigilet tolerantia ut non dormiat disciplina Aust l. 17. de verb. Ap. and true Ministers should seek to feed the flock of Christ not as bare spectators of their wanderings and errours but as enabled and intrusted by God with a coercive power from Christ for the Churches good and where the Magistrate is negligent there the Minister should be the more diligent in the place where Christ hath set him who is the great Shepheard of our souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd Libera me a malo hoc est a me ipso Ber. beyond whose holy bounds for any Christians to affect any Liberty is to wear the divels livery while they are in Christs service Few men complain of want of freedome but they whose freedome would be their own and other mens greatest bondage Nothing is lesse desirable to a good Christian than to be left to himselfe for men are then neerest to be undone when they may doe what they list and least in safety when they are their own keepers MY next Calumniating Adversary The 6 Cavill Against the maintenance of the Ministry as setled by Law against the Ministry of England which I have to deal with and detect is possessed with a thirsty and covetous Spirit which would fain have Liberty if not to speak and act what he list in Religion without any restraint of Magistrate or Minister yet at least to pay what he list to any Minister since he is free to hear whom and when he list or none at all he would not be tyed by any law to pay any thing to their support although it be due to them and a right which none else might challenge He likes not that setled maintenance which they challenge as due This subtill and frugall churl of a Christian is a Jesuitick terrien hath many wary fetches and windings against the Ministers of the Gospell in the reformed Churches but none beyond this plot that he hopes ere long to be too hard or too cunning for them here in England while under some specious and politick pretention he shall deprive them of all setled
of these Calumniators against Tithes and Ministers doe signifie as if it would more trouble them to see the knife of a Priest ready to slay a beast than to see the rudest fellow of their faction ready to cut any Ministers throat in England But it is strange these men should now be so squeamish as to Ministers receiving of Tithes which were by the piety of our ancestors given of old to them or to God rather for his service And this not by Ministers perswasion or importunity so much as by the good will and devotion of this Christian Nation when themselves have alwayes so good stomachs that they devour nothing more easily and digest nothing more chearfully than these sacred morsels when either they fraudulentâ—y detain them or injuriously deny them to the Ministers to whom in all justice and humane law it is clear they belong yet it is stiled by one of this party a consciencious sincerity in many that refuse to pay them Is it not rather a detestable covetousnesse Col. 3 5. which is Idolatry that denyes or defrauds any man of their due is it not an abhorred sacriledge that rob the Ministers of theirs for which right or dues they have as much to shew at least as any man hath for any thing that is his by the Laws of the land Sure we are but a very base and bad Nation if many as we are lately told by one of the very best of the people Proposals of H. R. had rather in conscience and sincerity doe other men and especially Ministers so great wrong who must starve most of them with their families or beg their bread having no other livelyhood if they have not this than pay what is due to them and so necessary for them O consciences more thrifty than tender O quam religioâ—a sunt avaâ—orum delicta Cyp. Non statim religiosi sunt quia impune sacrilegi Min. Fel. de Rom. more scraping than sincere which have thus much of the Jew in them that they make little or no conscience to cousen any that are not of their own Tribe or faction When did any of these sincere men as he cals them make conscience to pay their Tithes justly or if not in that kinde when did they make conscience to pay as much or more of free will to the Minister as their Tithe came to They might soon pull this thorn or scruple out of their consciences if in stead of the tenth they would pay rather a sixth or seventh part or any that is not short of what the Law of man commands so they shall bee sure neither to savour of the Jew nor of any injustice But still we may observe when some men handle Conscience their meaning is to lick their own fingers But when I pray are these sincere and best of men any whit scrupulous or tender conscienced in the point of their possessing any Tithes by an Impropriate Lay-tenure When did any of them ever complain of them when were they surfeited or over-charged with them Notwithstanding there is more of the Pope in an Impropriation than in any thing else about Tithes for Tithes were generally so Impropriated by his authority and are held in no other manner now Statut. Hen. 8. than as they were by the Popes power aliened from the Rectory to some Monastery or Religious house So that as Cato merrily yet severely said of the Tuscane Sooth-sayers who were least of all such as their name sounds Hee wondred they could forbear to laugh at one another who so well knew each others juggling and their own knavery So may I reply to these scrupulous Antidecimists Sure it is but their sport and merriment thus to abuse simple people with their over righteousn sse or superfluity of malice rather feigning a sense of that as a sin and unlawfull in Ministers when themselves practise the same thing most willingly on very suspected grounds without any remorse or scruple as if they had an excellent good title from the Pope and the Laws for Impropriate tithes where the very end of peoples paying Tithes is frustrated which is their Institution and direction in the publique service of God And yet neither God nor man could give a good title to Ministers for receiving Tithes who carry on that great good end for which impiety and equity they were designed which is to help on people in serving of God and saving their soules Such self-condemned Rom. 2.1 Cui absolvi potest qui nec sibi est innocens Amb. off l. 1. c. 12. and unexcusable cavillers seeme in many things to be children as in peevishnesse and inconstancy in the most commendable quality innocence they are least like but I wonder they should be so much babies and so weak in understanding as to this point of Tithes unlesse because they are too much men in malice since this subject about Tithes as the setled and best maintenance of the Ministry of the Gospell hath been so clearly fully and learnedly explained proved and asserted by all law both divine and humane by many excellent pens not onely of Ministers but of others who may be thought more impartiall as Gentlemen and Lawyers both long since and of later times But the way of these Antiministeriall men is to read no books whose title they prejudge nor to admit any truth to their partiall tribunall but what is saving they mean and so do I to their purses To refresh their memories therefore in so trite a subject 4. Of the ancient right and use of Tithes and stir up their duller consciences by a little account I wonder how these Scrupulosoes can be ignorant that Tithes were of divine use before the Jewish constitutions Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. tels us that by the light of nature among the heathen or by tradition Tithes were consecrated to the Gods So Dionys Halicar l. 1. That they draw their origin either from the common light of Nature or from that traditionall Theology which was in the Patriarchs of old which dictated as a Deity so a Priesthood or Ministry to serve it also a duty to consecrate ordain and maintain for that publique service some men who should be fittest to attend it Doe they not read that Tithes were paid by Abraham the father of the faithfull to * Gen. 14.20.41 Heb. 7.4 Melchisedek the Type of Christ And why then should any worshippers of Christ who are children of faithfull Abraham by imitation of the same faith which was in him long before the Law of Moses think it a sin or error in them to pay Tithes to Christ the Antitype by the hands of his Ministers who are * Mat. 10 40 Ioh. 13.20 deputatively and Ministerially himself whereas indeed it may rather seem a sin not to pay them since we see Christ hath so good a title to them who yet did not claime them when he lived because the Leviticall Priesthood was yet standing yet Luk.
made the beauty of his works to consist and to be evident in those distinctions which he hath set upon every thing both in the species and individuall God I say cannot be displeased to see mankinde on whom is the beauty of Reason or Christians on whom is the beauty of Religion to use such order distinction and decency in all things which becomes them both as men and Christians after the examples of the Apostles and Christ himself Matth. 9 35. who went about all the Cities and Villages teaching in their Synagogues and preaching the Gospell of the Kingdome which also befits and adorns Christians as to extern profession which is all that appears of any mens devotion or Religion to the eye of man setting forth in comely sort that duty relation and service which we publiquely professe to owe and pay to God who abhors sordidnesse and confusion as much as profane vastators love it Necessity indeed admits no curiosity of place nor affects any elegancy Aegrotantium amicorum sordes toleramus non item valentium Sidon but excuseth that which in plenty and freedome is esteemed sordidnesse and sluttishnesse Religion requires externally no more than God hath given of extern power and opportunity where these are wanting and by providence denyed a sick bed a Barn a Lyons den a Dungeon a Whales belly is as a Temple or Church consecrated by the holy duties which any devout soul there performs to God But as the Church of Christ considered in its extern communion or profession is visible and Christians are exemplary to each other and to the world it is warrant enough for Christians to build and to set apart to those publique holy duties some peculiar places upon Gods and the Churches account which grant we have in that great Charter and principle of Church policy which like a common rule 1 Cor. 14.40 measures all things of extern sociall Religion Let all things be done decently and in order Both which fall not properly under the judgement of Religion but of Reason not of Scripture but of Nature not of piety but policy or society nor need we other command to doe them than the judgement and consent or custome of wise and holy men which we have for this use of locall Churches thus peculiarly applyed to holy services ever since Christians had either ability to build them or liberty to use them which is at least 1400 years agoe If humane or Romish superstition used or affected or opined any thing in consecrating Churches which is beyond true reason and sound Religion yet we do not think that to be a Leprosie sticking so to the wals of the buildings that they must be scraped all over or pulled down else they can't be cleansed No But as places are not any more than times capable of any essentiall gratious or inherent holynesse which is onely in God Angels or Men so neither are they capable of inherent unholinesse The superstition is weak on either side weighs little but the worst is on this side to which these men so incline which tends more to profanenesse supinenesse and slovenlinesse in the outward garb of Religion which is not either so Cynical Sacerdoti maxime convenit ornare Dei templum decore congruo Amb. off l. 1. c. 21. or so tetricall as these men would make it What ever there is reall or imaginary of Superstition in the places or rather in mens fancies of them who possibly ascribe too much to them it will as easily recede and quit them when they come to be consecrated by the Churches reall performing of holy services or publique religious duties in them as dreams doe vanish when one awakes or as the dark shadowes of the night depart from bodies when the Sun comes to shine on them or into them if these poore objectors mindes and spirits could as soone be freed from those profane superstitious and uncharitable tinctures with which they are as with a jaundise deeply infected against those places and against those that use them with the decency becoming duties done to the Majesty of God and in the presence of the Church of Christ as those places justly called Churches may be freed from all misapprehensions of their name of their dedication If the former were as easie as the latter both locall and rationall materiall and mentall Churches both places and persons might long stand and flourish Psal 74.6 Both which some furies of our times seek utterly to break down and demolish that there may be neither Christian Congregations nor decent Communion in any publique place beyond the beauty of a Barn or Stable But these men have so much tinder and Gunpowder in them against Ministers 22. Answer to other quarrels against Ministers publique duties that whatever they enjoy say use or doe in their function be it never so innocent and decent yet they kindle to some offensive sparkes or coales and flames against them As if all the Ministers of this Church knew not what to doe as they should till these new masters undertook to School and Catechise them If any Minister prayes publiquely with that gravity understanding and constancy either for matter words or method which best becomes a poore sinfull mortall on earth when he speaks to the God of heaven It is they say but a form and a stinting of the Spirit If they preach with judgement weight exactnesse and demonstration of truth it is not by the Spirit but of study and learning If they read the Scripture 't is but a dead letter and meer lip-labour If they celebrate the Sacraments with that wisdome reverence and decency which becomes those holy mysteries they quarrell at the place or time or gesture or company or ceremonies used Not considering that Ceremonies in Religion are like hair ornaments though not essentials and ought to be neither too long lest they hide and obscure it nor too short lest they leave it naked and deformed Since the end and use of them is no more but to set forth piety with the greater comelinesse and auguster majesty to men If they name any Apostle Evangelist or other Christian of undoubted sanctity with the Epithet of Saint they are so scared with the thought of the Popes canonizing Saints that they start at the very name so used as if it were an unsanctified title and not to be applyed to the memory of the just which is blessed but onely arrogated to some persons living who frequently and ambitiously call themselves and their party 2 Tim. 1.13 The Saints If they use the ancient Doxology giving glory to the Father Son and holy Ghost which all Churches Greek and Latin did the Socinian and Arian Ears of some men are highly offended at it as if Christians must ask them leave to own the holy Trinity and to give solemne publique glory to the Creator Saviour and sanctifying Comforter of the Church If Ministers use those wholesome forms of sound words which are
constant spirited preacher of righteousnesse will as he should in Gods way and Word with all religious freedome yet with all civill respect tell even the greatest Princes and Potentates of their sins as resolute Eliah and honest Micajah did Ahab as Nathan did David as Jeremiah did the Princes and people too as John Baptist did Herod as St. Stephen did the Jews Non par est ut deceptus splendore purpurae ignores imbecillitatem corporis quod hac regitur Amb. ad Theodos Theod. l. 5. Eccles hist c. 1â— and as St. Ambrose did Theodosius the Emperour who for that Christian courage loved him the better professing that no man was worthy the honour of a Christian Bishop or Minister but he that knew how to own and use such pious and resolute constancy as he had done Yea what will you think of the freedome used by Menis Bishop of Chalcedon to Julian the Emperour telling him that he was an Atheist and Apostate Being blinde and led to the place where they were sacrificing Julian with scorn asked him why the Galilean did not open his eyes Sozom. l 5. c. 4. The old man answered he thanked God he wanted eyes to see so wicked a person It is certain no men are better subjects in any time or under any State than such plain dealing Preachers although oft times none are lesse esteemed by such men who had rather enjoy the fruit of their sins with peace than hear of them to repentance But Ministers who are Gods Heralds must not consider what voice pleaseth those to whom they are sent but what he commands that sends them It were better that hundreds of them were sequestred plundered imprisoned banished or burnt at Stakes in Smithfield Vitámque impendere vero Nec propter vitam vivendi perdere causam Juv. Nihil turpius sanctis parasitiÌ„s after the example of many holy Martyrs than that their votes and suffrages as more sollemn parasites should ever flatter men either great or many in their sins or * Isai 5.20 call evill good and good evill or speak good of that and blesse those whom they think * Psal 10.3 God abhorreth who is as far from approving as from commanding any immorality or injustice in any agents whom he suffers to act and doe great things in the world when yet he so far approves strange events as he permits them in his unsearchable yet alwayes 〈◊〉 just wisdome which knows how to make good use of evill men aâ—d manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas M. de Sp. 5. c. 21 God can make Bathsheba to be the mother of a Solomon whom he loved when yet he never allowed the sin of * 2 Sam. 12.14 David or Bathsheba in their first coming together the fruit of which the Lord destroyed It justifies as St. Austin saith Gods omnipotent goodnesse and wisdome but not mans impotent passion and folly when he brings his glory or his Churches good out of their evill Yet this just and necessary freedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost which Ministers of the Church in all duty to God charity to men and fidelity to their own souls ought always as they have fit occasion to use must not amount to bitter rude importune and unseasonable reproofes not to publique raylings seditious reproaches and popular invectives against any mens persons or actions * Nobile plane ac generosum est vincendi genus alios humilitate praeoccupare ut vincamus Sal. Ep. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 4. ep 139. There must be meekenesse with zeal humility with courage modesty with freedom gravity with constancy and prudence with innocency If those that are at any time in Power doe not like or will not protect and incourage such Ministers in all such religious freedom of speaking as becomes the Word of God if they presently make those offenders for a word and looke on them Isai 29.21 as enemies of their power who only tell them and all men of those sins which the Scripture reproves equally in all men and God will mightily punish in the mighty If they resolve to destroy all those Preachers which are loth they should be damned Impatientiam reperhensionis sequitur peccandi impudentia unde impoenitentia desperatio damnatio Ber. Truly such men deserve to have no Ministers but those that are not worth the having Teachers after their own hearts and not after Gods None are worthy the name of Christs Ministers who suffer Christians to sin securely others may heap up and feed on * Mellei sacharati doctores sweet Teachers for a while but they will finde them like * Rev. 10.10 St. Johns book in the belly bitter and miserable comforters in the end None are so worthy of Christian Magistrates protection as those that fear not to tell them of their sins yet in a fair way too Not in a Cynicall severity but in a Christian charity not so as to diminish their power which Temperanda est reprehensio ut non tam corrosores quam correctores videamur emendare studentes non mordere Ber. Ep. 78. Veritas dulcis est amara quando dulcis pascit quando amara curat medicamen animo pabulum Aust Ep. 210. is Gods more than mans but vindicate true piety What good Christian wil not be glad of sanative wounds rather than * Prov. 27.6 Quantum â—dit peccatum tantum diliget fratrem quem sentit peccati sui hostem Aust Ep. 87. Ioh. 18.37 For this end came I into the world that I should bear witnesse to the truth Sapienti grata sunt vulnere senantia Ieron poysonous kisses to hear of those faults in a fair way which he hath cause to be sorry that ever he committed and of which he must repent even to a restitution of injuries or at least an agnition if ever he have pardon True Ministers are to consider not what will please poore sinfull mortals but what will profit mens soules not what may seeme good to them but what will doe them good and however they may not transgresse the laws of honour and civility by a rudenesse of Religion yet they must take that * Ezek. 2.5 liberty of speaking which the word of God allowes and conscience requires whether men will hear or forbear 6. Ministers quiet subjection merits protection If then Christian Religion be not in England grown a meere fable as the Ministers of it are too many become a reproach and a by-word a burden and a song If modern-policies hath not quite eat up all that piety which was sometime professed in privater and obscurer stations If Mammon hath not justled God out of the throne of great and strong mens hearts If Belial have not deposed Christ If the enjoyment or catching at the shadowes of temporall power and possessions have not made men foolishly let goe the care to get and to hold fast eternall life If Arms have
Vipers Act. 28.5 which out of the fire of some mens spirits now seise upon them with poysonous calumnies of factious covetous seditious c. If there be still upon the true and able Ministers of England those Characters of divine Authority those gifts of the holy Ghost in all good understanding knowledge utterance zeal courage industry and constancy which fits them with power for that holy function and carries them through it with all fidelity and patience not only to serve but to suffer for the Lord Jesus and his Church If they have been just Stewards and faithfull dispensers of the Mysteries of Christ to his houshold this Church how can they without infinite rudenesse and unchristian insolence be shamefully used and driven out of their places and Offices If they have been spirituall fathers to many soules and as tender mothers to them not disdaining to bear with the manners of childish Christians in many places who turned their respect into peevishnesse and their love into scorn how unnaturall will it be for Christians to become patricides murtherers of their spirituall fathers to whom in some sense they owe more Legatis vim aut â—ontumâ—liam inferre nefas Reg. Iur. Jus Legatorum cum hominum praesidio munitum tum etiam divino juâ—e est vallatum Cic. de Arus resp than to their naturall If Ministers be Embassadors they ought not to be violated by the Law of Nations behaving themselves as becomes the honour of their Embassy and sender how much more if from God sent by Christ in his and his Fathers Name and that with a message of Peace and reconciliation from heaven to poore sinners The greatest and proudest of them being but wormes meat may not safely despise injure or turn away the least of the servants and Messengers of our Lord and Master Jesus Christ which speak in his Name that is both his Truth and by his Authority which can be no where else in any ordinary Ministry but in those who are dayly ordained in this holy descent and succession If they have been watchfull Shepheards over their severall flocks for good and not for evill how barbarous must it be for Sheep to turn Wolves and devoure those Pastors who have fed them as Jacob did Labans flocks Gen. 31.40 with all care and diligence day and night leading them by the purest waters and in the safest pastures Nor is there now any more cause to change the wages of these Shepheards of soules which is alwayes like to be to their losse than covetous Laban had against honest Jacob. If none other can authoritatively and as of Office and duty in the name and by the mission of Christ bring the message of peace and reconciliation to sinners which hath besides the Word sacred and mysterious seales and other holy actions of power and authority to be performed by peculiar fit and appointed Ministers how beautifull ought their feet to be and their steps welcome Rom. 10.15 which flow with truth and peace grace and mercy How farre should they be from being trodden under the feet of proud covetous and envious men who first casting dirt in their faces after with much dust and clamour seek to stir up not onely the people Act. 21.36 but the powers against them as if they were burthens of the earth not fit to live But wisdome is justified of her children Matth. 11.19 I cannot be so injurious to my countrey and countreymen 5. Ministers expect better things from good Christians as to think that to persons of such worth standing in such relations between God and man invested with so holy authority managing it with such divine power and efficacy crowned with so great successes recommended to all worthy Christians with so many publique merits both to Church and State as the true and duely ordained Ministers of the Church of England are either men of purity or of power can be so wanting to or so shrink from their duty to God their love to Christ their zeal for the reformed Religion their care of their countrey of their posterity and of their owne soules as not to dare to speak or appear for them or not to endeavour in all fair wayes to improve the interest they have in the publique by which to preserve so many good and righteous persons as to mans tribunall from poverty contempt and ruine yea to preserve themselves and their dearest relations from most irreligious infamy of ingratefull deserting and oppressing so deserving men Men cannot but be unholy that can be so unthankefull 2 Tim. 3.2 And if Ingratitude be in all other relations and merits among men justly esteemed as the most detestable disease and inhumane deformity in the soul shall it onely seem beauty health and a commendable quality when it is offered by Christians to their Ministers Such as may with equall modesty and truth plead their own innocency and protest against the immanity of their enemies malice For setting aside the idlenesse and pragmatick vanity of some Ministers in later and more licentious times whose either insufficiency or lazynesse or inordinate activity or abject popularity hath made them the staine and shame of their holy function and whose burthen is too heavy for my pen to discharge them of if we looke upon those learned laborious sober and venerable Ministers who have been and still are the glory and crown of their function of this Church and Nation in their severall degrees and stations * Godly Ministers not injurious but meritorious to the publique I may lowdly proclaim with Samuel this protestation in their behalf Behold the * 1 Sam. 12.3 Ministers of the Lord and of this Church O you unthankefull Christians and causlesse enemies witnesse against them before the Lord and before his people whose Oxe or Asse have they taken whom have they defrauded or oppressed whose hurt or damage have they procured whose good have not they studyed and endeavoured whose evill of sin or misery have they not pitied and sought to relieve what is the injury for which so desolating a vengeance must passe upon them and their whole function What is the blasphemy against God or man for which these Naboths must lose their lives 1 King 21. and livelyhoods wherein have they deserved so ill of former or later ages that they should be so used as Ahab commanded of Micaiah and the Jews did to Jeremiah to be cast into prisons into sordid and obscure restraints or to be exposed to Mendicant liberty for to be fed onely with the bread and water of affliction if they can obtain so much What necessary truth of God have they detained in unrighteousnesse what error have they broached revived or maintained what superstition have they nourished what licentiousnesse in sin have they incouraged what true Christian liberty which alwayes containes it selfe in bounds of Gods and mans laws have they denyed to or defrauded the people of unlesse all things of publique
peace and extern order in which the publique wisdom and consent of the Nation confined it self them and all men in it by laws are to be called superstition tyranny and oppression in Ministers more then all other men who being under government thought it their duty to submit to every ordinance of man 1 Pet. 2.13 which did not crosse any divine ordinance but kept within the bounds of that liberty order and decency which are left to the wisdome of any Christian Church and State whereby to preserve the honor of Religion and the order and peace of the publique Those jejune and threadbare objections oft used against Ministers in these things wherein there were but obedientiall and passive the activity lying in those who had the power to enjoyne and command them which was done by all Estates in Parliament have been so oft and fully answered that all sober and wise Christians see the weaknesse of reason and the strength of passion in them as they are charged for faults on Ministers in their respective obedience and conformity For which they were like to know better grounds than any their enemies had against them And being in all other main matters very knowing and consciencious men they are not in charity to be suspected in those lesser and extern matters to have sprung any leak of sinfull weaknesse or to have made any shipwrack of a good conscience Later events have much recommended former duties and laws * Vires inordinatae mole ruunt sua Quo vehementiores eo infirmiores inque propriam ruinam valentissimae Salust shewing how weak even Truth and Religion are as to extern profession where like loose and scattered souldiers Beleevers or Professors are destitute of all order and just discipline But if the Ministers of the Church of England had discovered many failings as men compassed about with infirmities 6. Ministers in their weaknesses yet superiour to their adversaries who cannot supply their roome which easily beset them for which they oft mourned against which they were alwayes praying and striving yet what is it wherein the pretended perfections of their presumptuous and implacable adversaries doe excell the very weaknesses and defects of Ministers yea wherein will the vapouring of any new projectors be able to repair the dammage or recompense the want which thousands must have yea this whole Nation suffer if by these mens cruell designes they be deprived of the blessing of these whom they please to count so weak unworthy and contemptible Ministers Will those old pieces or those new Proteusses who pretend and fancy to be new stamped with the mark of popular ordination which is none of Christs whose wisdome never committed any power of Ministry and holy offices or divine Ordination to the common people as I have proved who are betrayers haters and desertors of that true power and authority which they formerly received in that just and lawfull ordination which was from all antiquity derived to this Church from which no mean and vulgar complyance should have drawn any man of piety learning and honesty to so great a schism defection and Apostasie from the Catholick rule and ancient practise will I say these new masters or those heaps of Teachers which country people are prone to raise up to themselves in their fervent folly and zealous simplicity will they furnish Church or State with better and abler Ministers in any kinde with better learning better doctrine better preaching better praying better living then those former Ministers did in the midst of their many infirmities Yea will not these new obtruders with most impudent foreheads while they looke you in the face cheat and deceive you Will they not while they smile upon you with shews of Gifts and Spirit O miserandam sponsam talibus creditam Paranymphis Ber. de Cons Praedatores non praedicatores peculatores non speculatores Raptores non Pastores Id. and Prophets and speciall calls and extraordinary ordinations exchange counterfeit for true Jewels brasse for gold stones for bread pebbles for pearls dirt for diamonds gloeworms for stars candles full of theives and soil for the Sun In stead of the excellent and usefull worth the divine and due authority of your learned and godly Ministers you shall have either confident ignorance or fraudulent learning or Jesuitick sophistry or fanatick nonsense or flattering errors or factious semblances of truth to usher in most damnable doctrines and most unchristian practises Doe men gather grapes of thornes or figs of thistles Can these bitter fountaines send forth sweet waters or these burning Etnas breath forth other than such sparkes and flames as their sulphureous spirits and their hearts full of envy Jam. 3.12 and malice and pride afford which seek to darken the Sun of Truth at noon day or to scorch up the fruits of holinesse to infect the common air of Christian charity order and peace in which true Christians delight to breath When these plagiaries have destroyed or driven away the fathers of Christs family and Church will they not either seduce and steal away the children to their own erratick factions or even sell these Orphanes for a pair of shoes to Cantors and Tom-a-bedlams committing or rather casting away the soules of men to the carelesse care of those sturdy vagrants whose minds are more unsetled than their eyes or feet or tongues which are so far bent against true Ministers as they are intent to their booty and prey from every quarter Will these who seek to be the maules and hammers of the Ministers of this Church either by their skill or power wit or learning prudence or policy ever forge on the hard anvils of their heads or bring forth out of the rude moulds of their inventions any thing that shall be like a true Minister of the Gospell Are there ordinarily any such blocks to be found among them of which there is any hope that they may be shapen to such Mercuries as are the true Gods Messengers Are there any such tempting materials as any art and industry may promise to fit them up to such a degree and pitch of competent Ministers as may direct the countrey plainnesse and guide that peevish and disputative madnesse which is among even the meanest people in every village Will these skippers or skullers ever furnish out such Pilots as may safely steere the ship of this Church in which the Truth of God the honour of Christ the reformed Religion the happinesse of thousands of soules are embarqued amidst the rocks of errours Syrens of secular temptations and piracies of strong enemies on every side They say that better ships are now built in England than ever were and shall we be content with worse Pilots lesse able Ministers in the Church who are as the Argonautae bringers of the golden fleece the riches and righteousnesse of Christ the Lamb of God the treasures of heaven the true gold of Ophir which hath been seven times tryed in stead of which
these new trafiquers intend to trade for nothing but the Apes and Peacocks toyes of new opinions Shall Noahs Ark the Churches purity which is the Conservatory of Christs little flock of the holy seed of a Christian succession both for fathers and children be broken up or dashed in pieces against the rocks of sacrilegious envy and policy for these Antiministerial projects will never be the mountaines of Ararat on which the Church or true Religion may rest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 4. Ep. 210. Shall this Island whose safety consists so much in the guard of the Seas be lesse carefull to guard the coasts of the Church and the reformed Christian Religion whose narrow frete or strait runs between the rocks of Atheisme and Superstition of Parity and Profanenesse of Heresie and Schism of Tyranny and Toleration Will ever these new dwindling Divines the Propheticall pygmies of this age which oppose the able Ministers and true Ministry of the Church of England will they ever bring forth for the service of God 7. Eminent Bishâ—ps and Presbyters of former days in the Church of England or for the maintenance of the true Christian reformed Religion such a race and succession of mighty men of excellent Ministers of incomparable Heroes worthily renowned in their own and after generations whose workes yet praise them in the gates of whom none but evill tongues can speak evill such as this later age or century hath brought forth to looke no further back to those excellent men of former and obscurer times Can you expect Crammers Latimers Bradfords Ridleys Hoopers Grindals Whitgifts Fletchers Sands Elmers Jewels Kings Abbots Lakes Bilsons Babbingtons Andrews Feltons Fields Cowpers Whites Davenants Potters Prideauxes and Westfields with many others now at rest in the Lord all venerable in their Episcopall order and eminency as fathers of the Church and as elder brothers among their brethen the other Ministers whose humility disdained not to be subject to those reverend Bishops although some of them might be equall to them in eminent gifts Animi nil magnae laudis egentes Virg. Aen. Such as were Gilpin Fox Knewtubbs Perkins Whitaker Reinolds Willet White Richard Hooker Vmphry Overall Greenham Rogers Dent Dod Heron Bifield Smith Bolton Taylor Hildersham Crakanthorp Donne Stoughton Ward Holsworth Shutes Featly and Doctor Sibs which last fragrant name I may not mention without speciall gratitude and honour due to the memory of that venerable Divine not onely for the piety learning devotion and politenesse of his two genuine writings The bruised Reed and Soules conflict but also for that paternall love care and counsell by which hee much oblieged mee to him in my younger yeares Indeed that holy man I found altogether made up of sweetnesse and smoothnesse oil and honey As his actions so his gifts and graces were set in a kinde of Mosaick work admirable for that meeknesse and humility which while they sought to conceal and shadow over his vertues they gave the greatest lustre to them Besides these there were an innumerable company of other immortall Angels but yet Ministring spirits to this Church of England who are now made perfect and whom nothing would so probably afflict in heaven as to see the degenerate succession both of Ministers and Christians now likely to follow in this age Many of these and other Worthies of this function in former times as now living and dying in countrey obscurities were buried in those sepulchers which they had made in the Gardens that is those Dioceses or Parishes which they had planted or diligently watered and disposed by pious industry to a pleasant peaceable and happy fertility Men however different in some externall lineaments as may be among Brethren yet all of excellent features and some of the first three both in beauty and strength for piety learning judgement acutenesse eloquence depth devotion charity gravity industry and a kinde of Angelick majesty at once both amiable and venerable both in their preaching writing and practice These great men and greater Ministers have indeed left us behinde them Ministers of the present age Nos ingentium exemplâ—rum parvi imitatetes Sal. ad Agr. a generation far inferiour to them for the most part more feeble and unable to work or warr having more enemies enjoying lesse incouragements scarce any now considerable as to this world bearing greater crosses and heavier burthens every way for charge duty and reproach who are oft forced to lay out in publique taxes a great part of that little they have to buy themselves bookes or bread Who have onely this advantage of our troublesome envious and evill times that we may learn to be more humble in our selves more diligent in our duties more charitable to others and more valiant for the Truth hoping that while we have after the primitive pattern nothing left to glory in but the Crosse of Jesus Christ both our afflictions and infirmities may prove opportunities to exercise discover and increase the graces of God and true Ministeriall gifts in us whose power can perfect it selfe and us too in the midst of our infirmities and support us under the many unjust oppressions which threaten us There are indeed yet left through Gods mercy in the field or forest of this Church and Nation some goodly old Trees both venerable Bishops and worthy Presbyters here and there Some shrewdly battered and strangely neglected which yet retain something that is very goodly and gracefull amidst their battered tops and shattered arms being yet stately monuments or reliques of that former benignity which was in this English soil toward Churchmen and Ministers many of whom grew to so tall a procerity as of learning and worth so of wealth and honour in some degree answerable to their worth and becoming that reall dignity which was in them far more usefull and considerable by wise men than any bare descent of titular honor These I must be so civill to as not to name any of them that I may avoid suspicion either of envy or flattery two most detestable distempers in mens spirits and full of malignity Indeed I need not name some of them for although they are left as cottages in a wildernesse and as beacons on a hill yet they are still such burning and shining lights as cannot be quite hid Some of whose fame is in all the reformed Churches and their eminency renowned in all the learned world being indeed the beauty and glory of these British Nations the pillar and honor of the Protestant party the grand examples of pious Prelacy learned humility holy industry the great lights of this Northern climate Which alone might serve to fulfill Which wonder in heaven occasioned the learned studies of Ticho Brahe and did as he sayes foretell extraordinary light of learning and Religion Tich Brahe Astro Restius what the Cassiopeian flames did portend by that new star in the year 1572. Shall this age be not onely guilty spectators
and onely nominall Christians of this age before they perish in their errors and confidences of having true Ministers and true Sacraments true Christ true Faith true Repentance c. O deplore with bitter lamentation the many poore creatures both Shepheards and Sheep who are gone down to the pit death gnaweth upon them while they dyed in so zealous and dangerous errours in so fond a Faith in so vain hopes as mistooke the gates of hell for heaven Antichrist for Christ among us you may well blesse your selves in so glorious a change and boast of your gracious Apostasie Hasten to beget some new Church body which may give you a new call and standing which may rebaptize you reordain you and ere long invest you in such an office power and Ministry as they and you shall think more valid more authentick more Christian more comfortable which hath surer footing and better standing both in the favour of the times and of God himself But if Scripture and Reason and consent of all holy learned men in this and other Churches is Catholick custome particular experiences and holy successes if divine testimony clouds of witnesses of blessed Ministers and blessed people of blessed Sermons and blessed Sacraments of blessed lives and blessed deaths of blessed Converts and blessed perseverants in grace if these be as mighty bars crosse your consciences which stop you either from a weak retrogradation to old Popery or a wicked precipitancy to new vulgarity if neither your judgement nor your conscience can bear such a rude revolt without great violatings of the one and woundings of the other if you dare not in a fit of popularity so injure the dead that are at rest in the Lord so discourage the living and thriving Christians so overthrow the Faith of many so blaspheme the God the Saviour and the Spirit of those holy men and women living and dead who have been called and converted and sanctified and confirmed and saved by that Word of Power and those holy Ministrations which your Fathers and your Brethren and your selves the Ministers of this Church have duly preached and administred in that office standing and authority wherewith they were and you now are duly invested in this Church I beseech you then be so valiant as to dare to be and still to own your selves as true Ministers of Christ in this Church ordained by him and for him still seeking the things of Christ in the good old way of the ordained Ministry while others seeke their owne in their new models and fashions Doe not study to disguise your selves no not outwardly as if you were afraid your coat should discover your calling or as if you pretended to have renounced it with your changed habit you may preserve white souls under black clothes as others may black soules under spendid colours your sable colour although very becoming the gravity of your calling in the best times yet was never more decent than now when besides that you are Ministers you have cause to be mourners Adde not to the other confusion of times this of your garments nor gratifie them so far as a shoe-latchet in your clothes whose aim is to levell and confound your calling with the meanest of the people Although I placed heretofore no Religion in clothes and colours yet now I almost think it piety to persevere in such a fashion whose change would argue inconstancy and so farre be irreligious as it is acceptable to the erroneous confirms them in their errours and casts some shame upon the truth both of our Ministry and our Church In such a case a few graines of frankincense are not to be offered to any Idol It was in ancient times thought an heavy punishment for a Presbyter to be deposed from his degree and office so as to be treated but as a Layman O do not seek to desecrate depose or disguise your selves hang not out the flags of your motly Coats or pybald colours as if you had taken from or rendered up your orders to high shoes and quitted that distinction you anciently have from the Vulgar Since you did not ordain your selves but were consecrated by the Word and authority of Christ through the hands of those who had received power to send you in Christs Name into Christs harvest why should you study or affect those mean palliations and miserable confusions which are uncomely for men of holy gravity learned constancy and religious honour Other men have dared much more in worse adventures and more unwarrantable undertakings You cannot adventure your many talents of learning and ingenuous parts your studies labours liberties and lifes in a safer way or on a better account than in that ship where Christ is imbarqued and so many pretious souls with him you need no other policy entred to insure you than this that you deal for Christ as his Factours for soules and Agents for that heavenly commerce between God and sinners Therefore bold fast your profession so as neither to be ashamed of nor a shame to your holy calling and Ministry whose honor depends not on factious fancy or vulgar novelty but on divine Institution and Catholick succession Let the soules of men and the purity of Religion be then dearest to us when they are growne cheapest to others Let our lives be strictest when liberty is made a cloak to licentiousnesse There will never need more true Ministers than when every man shall be tolerated to be a Minister that so true ones may be suppressed and none but false incouraged That the tyes of Duty and Conscience may lie upon none either as Ministers or hearers as Pastor or flock to attend any holy publique worship and service of God which is the high way to Atheism superstition confusion any thing but the true Christian and reformed Religion Abate not your labours though men grudge withdraw and deny your wages What can bee more glorious than to see you contentedly poore for Christs sake 2 Cor. 6.10 and still continuing to make many rich while you are exhausted and have nothing imparting things spirituall though you receive little or nothing of things temporall this is after the pattern in the mount after the example of divine munificence where goodnesse is of free grace and not of the reward or merit Make any honest shift to live but use no base shifts to leave your calling Better your tongues cleave to the roofe of your mouthes than you should renounce your Ordination and Ministry or cease to preach in that Name while you have power liberty and opportunity Nothing will become us Ministers better than thread-bare coats if we can but keep good consciences Nothing will be sweeter than dry morsels and sowre hearbs Pâ—ov 15.7 and a cup of cold water the Prophets portion if we have but inward peace and the love of Christ therewith Photius Biblioth in Chrysost It was articled against Saint Chrysostome when he was Bishop of Constantinople by some of his envious
of England which I have proved to be the onely true succession of divine authority or else wholly to remove it and to set Religion upon some other basis For neither the reformed Religion nor its Ministry can either long or safely or comfortably stand in so tottering and mouldering a posture like the wals of some great old fabrick or ruinous Cathedrall swelling out and threatning to fall It were better to take it down than to hazard its dangerous breakings and precipitious tumblings Scratches in Religion doe soon fester and easily turn to Gangrenes which must either be speedily healed or discreetly cut off It were high proesumption for one to advise who professeth his ignorance in State Policies yet common prudence shewes this to be the high way and most compendious passe to publique peace Namely 1. The setling of the reformed Religion in this Church of England and its publique Ministry in comely government competent maintenance and holy succession 2. The confirming and if need be explaining or enlarging the Articles of the Church of England in the main fundamentals of Religion as Christian and reformed both in things to be believed and practised 3. The restoring of that holy power and ancient exercise of Discipline to the Church both in privater Congregations and in publique associations which may both carry on true knowledge piety and charity in Ministers and people Also recover the sacred Ordinances of Christ and publique duties of Religion to their primitive purity and dignity which have been infinitely abased by Laymens policies Ministers negligences and vulgar insolencies These would keep a fair course and form of Christian peace and holinesse in the publique a midst lesser differences and no lesse satisfie than oblige every sober minded Christian whose good examples have great influence on the generality of people But if the vulgar rudenesse deformity and inconsistency be once taught by being tolerated to slight and scorn their Ministers and in them all holy things and true Religion Either beleiving as they are prone to doe that their Ministers are not invested by any due and divine authority in that Office and Ministry any more than themselves are nor are assisted by any speciall grace and blessing from God if they suspect that civill Powers doe set Divines at nought and regard them no more than as so many pretenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Celeusio judici None can make conscience of humane laws who disregards divine falsaries and intruders How willingly will the mindes of common people whom nothing but Conscience or the Sword keepes in aw and order embrace any thing that makes towards laxation of duty to God and observance to men No water is more easily diffused or more naturally strives by its fluid nature to overbear what ever bounds pen it up or restrain it from wasting it self Nor are such tempers slack where occasion tempts them to revenge by their riots all former restraints cast upon them by any men that sought to set limits either of power or piety to their lusts and passions To avoid which rude and irreligious extravagancies of common people 14. Christian Ministers of all merit most publique protection and favour all * wise Governours have still countenanced the publique exercises of that Religion which they owned and established as best * Rex sacrificiis Templis omni cultus Deorum moribus legibus praeerat Pomp. Laet. de mag Rom. Apud Aegyptios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stâ—b in Reg. So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding all civill reputation favour and authority to the use of it and chiefly to those who were its prime professors and Ministers who were ever * Caesar â—el Gal. l. 6. Magno apud eos sunt honore Druides Nam fere de omnibus controversiis publicis privatisque constituunt Plaut Rudent Quis homo est tanta confidentia Qui sacerdotem audeat violare At magno cum malo suo fecit herclè Liv. dec 1. l. 2. Sacrificus Rex sacrorum dicebatur Constantine the Great alwayes received the Orthodox and godly Bishops and Presbyters with all respect and veneration Euseb in vita Const Ministry of the Gospell was called Dei ficus ordo Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 1. Reverenda ipsis Angeliâ—â—s spiritibus Ministeriâ— Ber. Columna Ecclesiae Id. Honor sacerdotii firmamentum imperii Tacit. de Judaeis hist 4. unviolable in their publique officiatings generally esteemed as sacred both for the protection they had from men and the institution from divine power and wisdome Which policy was not more wisely carryed in all false and feigned religions than justly and most conscientiously to be observed as it ever hath been by all worthy and noble minded Christians either Princes or States in that which we hold to be and professe as the onely true Christian and reformed Religion whose Oracles Doctrines institutes offices authority and ministery have their originall not from man but from the onely wise and true God who first sent his Prophets and servants after that his Son the Lord Jesus Christ to be not onely a fulfiller and establesher but also a Preacher of righteousnesse to mankinde whose preaching Prophetick or Ministeriall office as to extern and visible administrations the holy order and due succession of Ministers doe supply and in the same power succeed by his speciall mission and appointment in the Church Whose most sacred Mysteries for infinite wisdome for inestimable mercy for unparalleld love for holy precepts for divine examples for precious promises for ancient and undoubted Prophesies for exact fulfillings for apt institutions for sutable Ministry for beautifull order for blessed comfort for sweet peace and mutuall charity which are or ought to be among the true professors of it infinitely exceeds all the wisdome designes desires and thoughts of all those that ever pretended to any Philosophy Religion vertue sanctity or felicity All which come far short as of the inward comfort of mens consciences so of that outward beauty peace and order which doe most blesse humane societies which bonds of publick tranquillity all true and unpragmatick Ministers of the Gospell of peace doe most effectually lay in Christs Name upon men In which regard of all ranks of men and orders they deserve best of mankinde where ever they live while they keep within those Evangelicall bounds that holy and humble temper which becones them and which is proper to the Spirit of the Gospell Constantine the Great writes Euseb Eccl. hist l. 10. c. 5. The greatest safety or danger to any State comes by Religion if the reverence of it be weakned and honour abated dangers attend if by Lawes and authority it be setled and preserved great blessings follow c. So that no men seem more to fight against their own peace than those that suffer the ancient Ministry and true Ministers of Christ to be destroyed or disregarded
in any Christian Nation which will be interpreted a fighting against God and an opposing Christ Jesus who as he is the onely true rock on which the Church is to be built as to internall comfort and eternall happinesse so he hath regulated it as to externall order beauty and harmony and this not by every unskilfull hand that hath a minde to be mudling but by such as he hath appointed to be tryed approved and rightly ordained to the work of edifying the Church in truth and love Vicisti Galilae vicisti Julian dying cries 1 Pet. 2.6.8 This Galilean must overcome Christ will no doubt prove as a stumbling stone so a rock of ruine and offence to all those that dash against him in this Ordinance of his holy Ministry which though it seem small and contemptible to those that think themselves Grandees in power and policy yet as it was not cut out by humane hands so it will be a very burdensome stone to all that think to lift it out of the way and lay it aside from being an holy function and divine institution 15. The Ministers of Christ not safely to be injured I think therefore under favor that it will be not the least point of wisdome and policy in those who by exercising magistratick power stand most accountable to God and man for the support of the Ministry to harken to and follow that grave counsell * Act. 5.35 Greg. Naz. tels us that Saint Basil the Great was in so great reverence in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They could not be friends with God who were at enmity with Basil orat 16. Take heed what you doe to these men who are the rrue Ministers of Jesus Christ the messengers of the most high God who preach to you the way of salvation For if their function mission and Ministry be from Christ which I have proved and those can hardly doubt who are so much inlightned by Scripture as some are who may yet be blinded by secular interests it shall prevail though it be in the way of being persecuted Humane malice may a while oppose but it shall not quite blow out quench or smother those burning and shining lights of the Church Which it would doe with no lesse detriment to the Church and State than if it should extinguish the flame light and lustre of the Sun in the Firmament * Vide Jer. 33.20 which Prophesie is clear for a constant and immutable Ministry in the Church of Christ Nor are those ordinances of heaven and that Covenant God hath made in Nature more necessary or lesse durable than are these of holy Ministrations and Evangelicall Ministry which God hath appointed for Christ in the Church It is but little and with far lesse comfort that we see of God in the creature than what we see of him in Christ nor are the beams of the Sun so glorious or necessary Mal. 4. Rom. 10.18 as these of the Sun of righteousnesse which are diffused by his Ministers which are as his wings by which he hath moved into all parts of the earth and his voice hath been heard to the ends of the world And truly the most judicious Christians who are able to discern the day of Gods visitation Gildas de excid Brit. de plores the sacrilegious injuries and neglect of holy men and holy duties before those miseries doe looke upon this shaking and battery made by some men against the publique office and authority of the Ministry of this reformed Church of England to be nothing else but the effects of those counsels and plots which are always contriving by the powers of darknesse and the gates of hell against God and Christ against the Orthodox Faith and purest Churches And however they shall never prevail to destroy the true Christian reformed Religion in all places yet they may occasion its ebbing and receding from a negligent wanton and ungratefull people who love Apostasies Isai 1.5 and increase back-slidings as many in England seeme to doe It may provoke the Lord to transplant the Gospell to some other Nation which shall bring forth better fruits and leave our houses desolate who brought forth such sowre grapes as these are wherewith after so many hundred years Decr. 32.6 some men now seek to requite the Lord and his faithfull Ministers in this Church what can indeed be expected but some fatall Apostasie either to grosse superstition or Atheistical liberty or heathenish barbarity which is nigh at hand and even at the dore when once the divine honour and succession of the Evangelicall Ministry is outed and overthrowne for what else can follow when people shall either have no true Ministers or be taught to beleive that they need not any and have no more cause to regard them that are such by profession than so many Mountebanks whom no man is bound in reason honour conscience or civility to hear obey maintain or reverence as having no higher mandate mission or authority than from their own mindes or peoples humors To prevent which direfull sin shame and mischief to give some stay to the feares and life to the hopes of thousands besides and better then my selfe I have taken this boldnesse upon me by Gods direction and assistance as I trust though unknowne and not much considerable to the many excellent Christians 16. The preservation of the honour of the Ministry most worthy of all excellent Christians which are yet in this Church and least of all to those in power whom the matter most concerns with all due respects all Christian charity and humility to present to the publique view of all those whom this subject of the Ministry and reformed Religion doth concern these most sad and serious thoughts of my heart which are not bufied about Prophetick obscurities or Apocalyptick uncertainties which may please melancholy fancies and abuse curious readers but about a matter most clear from Scripture most necessary to the being of any true Church in this world to the comfort of every true Christian to the succession of Religion in after ages None of which can be kept in any way of Gods revealed will and ordinary providence but onely by a right and authoritative Ministry which carries a relation and bond of conscience with it between Minister and people which cannot be had unlesse we still keep to the pattern which Christ hath set us and the Church of Christ in all ages followed without any falsity though not wholly without some infirmity Nor is there any thing wherein men of the highest power and excellency can shew themselves more worthy of the name of Christians than in their endeavouring effectually to restore and establish the due authority and succession of the Ministry by being patrons incouragers and protectors of all able and peaceable Ministers and their calling Whose honour is Gods and will redound to theirs whom God shall so far blesse as to make them instruments of so
The rash and injurious defaming of the Church of England riseth from want of judgement humility or charity p. 129 A pathetick deploring the losse and want of charity among Christians p. 131 II. Grand Objâ—ction against the Ministry as no peculiar Office or distinct Calling p. 143 Answ The peculiar Calling of the Ministry asserted 1. By Catholick testimony both as to the judgement and practise of all Churches p. 144 The validity of that testimony p. 146 2. The peculiar Calling or Office of the Ministry confirmed by Scripture p. 152 1. Christs Ministry in his Person p. 153 2. Christs instituting an holy succession to that power and Office p. 154 3. The Apostles care for an holy succession by due ordination p. 155 4. Peculiar fitnesse duties and characters of Ministers p. 157 5. Peculiar solemnity or manner of ordaining or authorising Ministers p. 158 6. Ministers and Peoples bounds set down in Scripture p. 160 3. The peculiar Office of the Ministry confirmed by principles of right reason and order p. 162 4. By the proportions of divine wisdome in the Church of the Jewes p. 164 5. By the light of Nature and Religion of all Nations p. 165 6. The Office of the Ministry necessary for the Church in all ages as much as at the first p. 166 7. The greatnesse of the work requires choyce and peculiar workmen p. 169 What opinion the Ancients had of the Office of a Bishop or Minister p. 172 8. The work now as hard as ever requires the best abilities of the whole man p. 175 9. Vse of private gifts will not suffice to the work of the Ministry p. 179 10 Ministers as necessary in the Church as Magistrates in Cities or Commanders in Armies p. 180 Christian liberty expels not order p. 181 11. Peculiar Office of Ministry necessary for the common good of mankinde p. 183 12. Necessary to prevent Errors and Apostasies in the best Churches and Christians p. 185 To which none more subject than the English temper p. 186 Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office p. 187 III. The third Objection against the Ministry and Ministers of this Church from the ordinary gifts of Christians which ought to be exercised in common as Preachers or Prophets p. 189 Answ The gifts of Christians no prejudice to the peculiar Office of the Ministry p. 190 Reply to the many Scriptures alledged p. 191 Of right interpreting or wresting the Scriptures p. 194 The vanity and presumption of many pretenders to gifts p. 197 Their arrogancy and insolency against Ministers p. 199 Gifted men compared to Ministers p. 201 The ordinary insufficiency of Antiministeriall pretenders to gifts p. 202 Gifts alone make not a Minister p. 204 Of St. Paul's rejoycing that any way Christ was preached p. 205 Providentiall permissions not to be urged against divine precepts or Institutions p. 206 Antiministeriall Character p. 209 Churches necessities how to be supplyed in cases extraordinary p. 210 Of Christians use of their gifts p. 211 * Answer to a Book called The peoples priviledge and duty of Prophecying maintained against the Pulpits and Preachers encroachment p. 214 Of peoples prophecying on the Lords day p. 215 Or on the Weekday p. 218 Of primitive Prophecying p. 220 Ministers of England neither Popish nor superstitiously pertinacious as they are charged in that book p. 221 The folly of false and faigned Prophets p. 227 The sin and folly of those that applaud them p. 228 The Author of this Defense no way disparaging or damping the gifts of God in any private Christians p. 230 Ablest Christians most friends to true Ministers p. 231 Ordinary delusions in this kinde p. 232 The plot of setting up Pretenders to gifts against true Ministers p. 233 IV. Objection The first Cavill or Calumny Against the Ministers of England as Papall and Antichristian p. 237 Answ Papall Vsurpations no prejudice to Divine Institutions p. 238 The moderation and wisdome of our Reformers p. 239 What separation is no sinfull Schisme p. 244 Of Antichristianisme in Errors and uncharitablenesse p. 245 Our Ministry not from Papall authority p. 247 True reforming is but a returning to Gods way p. 248 Of the Popes pretended Supremacy in England p. 249 Of our Reforming p. 251 Of extreames and vulgarity in Reformation p. 253 The holy use of Musick p. 254 Divine Institutions incorruptible p. 256 V. Objection The second Cavill or Calumny Against Ministers as ordained by Bishops in the Church of Eng. p. 259 Answ Of ordination by Bishops p. 260 Of Bishops as under affliction p. 261 Of right Episcopall order and government in the Church of Christ p. 262 Reasons preferring Episcopall government before any other way p. 263 Vulgar prejudices against Episcopacy p. 271 The other new modes unsatisfactory to many learned and godly men p. 272 The advantages of Episcopacy against any other way p. 273 The Character of an excellent Bishop p. 273 Of Regulated Episcopacy p. 278 Bishops personal Errors no argument against the Office p. 279 What is urged from the Covenant against Episcopacy Answered p. 280 Prelacy no Popery p. 281 Bishops in England ordaining Presbyters did but their duty p. 283 Alterations in the Church how and when tolerable p. 284 Episcopacy and Presbytery reconciled p. 286 Personal faults of Bishops or Presbyters may viciate but not vacate divine duties p. 289 Ordination by Bishops and Presbyters p. 289 Of the Peoples power in Ordination p. 291 People have no power Ministeriall p. 292 Peoples presence and assistance in Ordination p. 296 The virtue of holy Ordination p. 303 Of Clergy and Laity p. 303 Right judgement of Christian Mysteries p. 305 Efficacy of right Ordination p. 308 The Holy Ghost given in right Ordination how p. 311 Of Ordination misapplyed p. 318 Insolency of unordained Teachers p. 319 VI. Object The third Calumny or Cavill Pretending speciall Inspirations and extraordinary gifts beyond any Ordained Ministers p. 361 Answ Of the holy Spirit of God in men by way of speciall Inspirations p. 363 The triall of it 1. By the Word written p. 365 2. By the fruits of it p. 369 The Influence of Gods Spirit how discerned p. 371 The vanity and folly of specious pretences p. 372 Of true holinesse and reall Saints p. 375 Vulgar mistakes of Inspirations p. 377 These Inspirators compared to Ministers p. 382 The blessings enjoyed by ordinary gifts in good Ministers p. 386 The danger and mischief of pretenders to speciall gifts p. 388 Blasphemies against the Spirit under the pretence of special Inspirations p. 391 The scandalous inconstancy of sâ—me professors p. 392 Conclusion resigning our Ministry to these inspired ones if they be found really such p. 393 VII Objection The fourth Cavill or Calumny Against humane learning acquired and used by Ministers p. 395 Answ The craft yet folly of this Objection p. 396 Humane learning succeeded Miracles and extraordinary gifts in the Church p. 397 The excellent and holy use of it in