Stepmother seeing that the greatest worldly hopes which are proposed unto the chiefest kind of learning yee seek utterly to extirpate as weeds and have grounded your platform on such Propositions as do after a sort undermine those most renowned habitations where through the goodness of Almighty God all commendable Arts and Sciences are with exceeding great industry hitherto and so may they for ever continue studied proceeded in and profest To charge you as purposely bent to the overthrow of that wherein many of you have attained no small perfection were injurious Only therefore I wish that your selves did well consider how opposite certain your positions are c. Master Edward Leigh a dilligent Collector in his Body of Divinity P. 454 c. THe Socinians say Cum adhuc nova c. The Apostles had a call when the Gospel was newly published there needs not a Ministry now that the Gospel is generally taught and it is promised we shall be all taught of God If we should look for a Ministry where shall we find it Our Ministets were ordained by Bishops they by the Pope Therefore their Calling is Anti-Christian But That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First there are some to whom the word of reconciliation is committed and not to others 1 Cor. 5. 18. Rom. 10. 15. there is a peculiar mission Men cannot Preach as the Embassadors of Christ unless sent Jo. 20. 21. Gal. 1. 1. Secondly because a special authority is committed to such by vertue of their office they have the Keys of the Kingdom of Heaven Is 22. 22. Mat. 16. 19. The Brownists say our Ministers are not rightly called into their offices because we received it from Rome Ans Not every thing ordained by Anti-Christ is forthwith to me rejected but only that which he doth qua Antichristus as he is Antichrist But Bishops were before ever Antichrist appeared in the world Brown the father of the Brownists was the first of note that did separate himself from the Church of England and said that we had no Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament instead of bread whereupon he began to think better of the Church of England and returning home he became Pastor of a Church in Northhampton-shire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its Corruptions should be a true Church There is a double Calling necessary to a dispensor of the Mysteries of salvation Inward and Outward The Inward enableth men the Outward authorizeth them to discharge their sacred function Where there are Gifts if God encline the heart of the party to enter into the Ministry there is an inward Calling Yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary We are not now to expect extraordinary callings since Miracles are ceased The Ordinary calling is by the Imposition of the hands of the Presbytery Jer. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at lest approved of Dr. Featly's distinction of Clergy and Laity In the Reformed Churches of France and Geneva the people give no voice in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the pastors guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantasticall companion sought to bring the Elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist 83. In Scripture we find Election and Ordination frequently distinguished not only as distinct acts but oft-times in distinct hands Deut. 1. 13. The people chuse them who shall be Rulers but Moses makes them Rulers Act. 6. 3. The people chuse the Apostâ—es appoint the Deacons The chusing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized See Mr. Gillesp Miscell e. 4. The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much Some think that the Ceremony of laying on of hands may be omitted sometimes we must be tyed to example in the lest gesture though not prescribed and yet men presume to dispense in a circumstance prescribed Tit. 1. 5. Timothy was ordained by laying on of hands and enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22. Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Augustin and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday yee shall hear to morrow is common in their Tractates and Homilies Mr. Bull 's trial of Separat p. 81. The Papists by way of scoff called the Evangelical Ministers praedicantici Wheras Paul judged preaching his chief Office and would not baptize lest it should be an impediment Bellarmine and the Councill of Trent style preaching praecipuum Episcopi officium The Question saith Mr. Mode on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due to God for so is the style of the Scripture All the Tithes are mine These I give to Levi and not you There are many other uses for the employment of Bona sacra if they be more than is competent for them and theirs That men though gifted without being called to the Ministry and by Ordination set apart for it should take upon them the office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their call as Uzziah Apage vaesanam illam prophetandi libertatem imo licentiam blasphemandi ut liceat maleferiato cuique tyroni prodigiosissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D Halli ad Syn. nat Dord Such as want Authority from the Church 1. are none of Christs Officers Ephes 4. 11. 2. They are expresly forbidden it Jer. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15.
friend The Answer returned Junii 5. WOrthy Sir Although my Letter written as I conceive on a very just occasion and in a friendly manner to Mr. Helm be not yet vouchsafed any answer yet have I this fruit of it that you upon sight thereof have been pleased thus far to shew your love to the Writer as to give me your Advice Advice led in by so favourable an elogy of your undeserving friend that were the Admonition sharper than any point of my letter yet should I think my self bound to take it well Monere Moneri you know the rest I do not only not take it ill but heartily thank you for it and will obey it preferring your judgment herein before mine own For truly when I consult with my self give me an ingenuous liberty to speak a little boldly with you I can see no cause but I may write more such letters That letter hath two parts one defensive of many Ministers for their life and learning well approved the other admonitory desiring a revisall of some points deliverd by that Preacher my friend In the Defense I have certainly said somewhat that cannot be refuted by silence nor as I think by words And in my Admonition I have touched that which ought to be retracted or at least excused Why am I not answered by letter if I am wrong to be reduced or informed if I am right to be confirmed To give no Answer in such a case I confess I cannot reconcile with the Rules of humanity which I have learned and which I did believe my friend would not transgress The true use of a letter is thereby to understand the writers mind and so to give him answer what other use may be made of it as you say truly I know not but I esteem it not worthy to be seen by Superiours against whose command I am so far from contending that I will not publickly condemn what they publickly commend But to speak to your second it hath been esteemed heretofore very conscientious to contend against some things tolerated by the Magistrate So did many zealous Preachers contend against sports on the Lords day tolerated once and so do some still contend against Usury tolerated yet And for Forms and Discipline the Old way you know was preached down when the Laws and Magistrates did endeavour to uphold it These preachers I cannot defend but would say something for them if it had been a Form tolerated only and not establisht For we look upon a Form tolerated as a thing not approved by the State but winked at for a time and dispenst with to content a party or side A Form tolerated is at most but for triall and so long as it is put to the triall it may be contended against not by force but by argument and disswasion Nor is this to oppose the State or cross their Intention for til they declare their Mind it is presumption in a private man to intrude into their Counsells And therefore while things are under Consultation as now it cannot be justly called opposition of the Magistrate if one dispute in a familiar letter against that which they tolerate Nay the liberty of familiar letters you know is of greater extent For my part there is none gives more to the Magistrate in matters of Religion that I do none is more ready to submit to laws in all things not cleerly contrary to the Highest Law And for the present Toleration although I think I may safely take the liberty is not this also a part of the Toleration to discourse of such matters either by letter or otherwise yet I will obey your Advice as I said and I cannot chuse but commend your Moderation in not judging any man scandalous for not being of your Form Though out of Form I am really Sir your Servant in Christ Another to the same not long aster GOod Sir Having not the leasure at present to attend you at Stow I send my letter to to salute you and your good company I have considered upon your Argument yesterday taking advantage from the rubric in our Service-Book That Catechizing and Confirmation must go before the Sacrament of of the Lords Supper Therefore your New Covenant The Antecedent is in the rubric after the Form of Confirmation And I cannot defend the former neglect of Confirmation in the Bishop nor any present neglect of Catechizing by any Minister But seeing there is now none of that Confirmation to be had a great want in the Church I think what if the Minister do his part in instructing people in the Catechism and the people not only make Confession of Faith but profess Repentance Charity Obedience nor hath the Minister any assurance no nor just ground of suspicion that they are not sincere shall he not admit them to the Lords Table I would not presume to condemn all the pious and learned Ministers of the Church of England that have administred the Sacrament upon such tearms When we cannot have all done we would we must be content with what can be done as the case standeth Well Confirmation I grant is commanded as convenient and profitable not so necessary but that in case it be wanting the Sacrament may be administred Now to the sequel How your Covenant can serve in place of Confirmation I do not yet understand It consisteth only of the Confession resolution and promise of the Covenanters whereas Confirmation or laying on of hands is an act of the Bishop to certify the person confirmed of Gods favour and gracious goodness towards him and it is joyned with prayer and benediction wherwith the party is thought to be strengthned and encreas'd in grace Your Covenant I grant is somewhat like the Answer in our Catechism where the Catechized undertaketh the Baptismall vow made in his name and promiseth by Gods help to perform it And surely that is done by all that come with us to the Lords Table And approaching to it in the quality of such as repent them truly of all their sins are in charity with their neighbours and intend to lead a new life they do renew their Covenant and in taking the Sacrament have the seal thereof as t is very requisite nor do I yet see how Ministers can refuse to give it Sir shall I be bold in secret to ask you what great deliverance is the ground of your Covenant I doubt of it because upon the late deliverance from the Scotish Invasion all hopes were cut off of reforming this Church according to the pattern of Scotland which unless I am deceived was one end of the Scotish Covenant receiv'd in England I deny not great Deliverances but I take advantage from the Scots Covenant and say that the Friends thereof instead of Deliverance have had a totall overthrow Give me a little light in this and reconcile the Covenants in the religious part of them for I meddle not with temporals That which you said as I take it of peoples having
scornfully refuse it I am not guilty of the bloud of Christ which I highly honour and Minister to those only that seem to me to thirst after it and receive it with fear and reverence after profession of Faith and Obedience If by Praelatical formal superstitious usages you mean those decent Orders and Rites which have been established and used in the Church of England I have much to say for the Lawfulness of them yet am ready to submit to the commands of my Superiors when they shall establish another way agreeable to Gods word I will neither shut my eyes against the light nor resist the Spirit of Christ for which I daily pray The way of holiness I conceive doth not exclude laudable Forms and Customs which serve for edification in holiness Me thinks it is very fit the body should act a part in the service of God with the Soul for both are Gods I had almost forgot that you say I have no Call to do what I do If Mr. H. hath as lawful a Call as I I will seek Communion with him the next day I know it The out-comers that will make use of my Ministry I cannot deny so long as they have no Pastor that will own them upon lawful conditions for the conditions of that same new Covenant are not right in the eyes of very knowing orderly and well-disposed People It had been methinks a good way to have proposed that Covenant to debate among Neighbouring Ministers before it had been obtruded on the People under penalty of loss of Communion The excellent Scriptures you commend unto me I have considered and will give you my sense of them when I see what deductions you can make thence against me I do think there are as good Preachers and as holy men of that way which you call Prelatical as are under Heaven quos longè sequar vestigia semper adoro I speak of Jewels Hookers Ushers Halls Lakes Andrews I could weary you with names worthy of eternal memory It is easy to call yours the Lord's they that are truly so I honour not despise and others a loose dead-hearted carnal party For my part I judge no man but pray that we may all labour to make our calling sure and work out our own salvation with fear and Trembling By the Grace of God we are what we are if there be any good in any of us That Spirit of Grace whose name you say hath been among some a derided thing who have given the occasion to that derision I will not say is by all sober persons ever to be magnified and adored Without which you say well I cannot approve my self a member of his body much less a Minister of Christ And therefore I pray for that Spirit and not expecting new Revelations study what is the mind of the Spirit in the Holy Scripture For the explication whereof because a late Doctor of ours hath done more than any in this Age I commend his paraphrase to you on the New Testament specially on the Texts you cite to me and desire you to peruse Sine Studio partium his Treatise prefixed concerning the New Lights and if you look upon his Exposition of the Apocalyps you will have no cause to repent of your pains Having mentioned this Author of no less piety and modesty than Learning and judgement I would gladly know your opinion of his Latin Book against Blondell If either Blondell be right for Presbytery or He for Episcopacy vide si vacat Thorndik of Prim. Gâ—ver cap. ult of the Right of the Church both waies your New-Church-way will prove plainly Schismatical I do verily believe the power of Godliness may be upheld without the overthrow of antient forms Nor can I be so irreverent to our Fore-fathers ever since the Reformation much less to all Antiquity as to slight and condemn what they either appointed or retained My rule is this Rites of Religion not opposite to Scripture may lawfully be used What say you against it Have they not also if they make for order and Edification a reall tendency in your phrase to advance Jesus Christ What tendency to this end is in the countenancing of Un-ordained Ministers and in usurping a Power of Government in the Church which Christ hath deposited in other hands and in setting up ignorant Persons to be publike Orators I confess Dear Sir I do not understand And my opposition against such waies proceeds meerly of duty In which opposition I shall carry my self with all Moderation approving and imitating what is commendable in the Adversary while I oppose what I can prove to be blameable Him will I willingly confer with either by my tongue or pen in such manner as I may safely do it but much rather with your self because I conceive you are of a sweeter temper that I mention not parts Learning and the like things which although without Grace they are not much to be valued yet are very useful and subservient to the work of God Wherein I heartily desire to joyn with you so far as I can and I hope in whatsoever we be differently minded God will in time reveal even that to us To his gracious direction and blessing I commend you and your labours praying that as you are endowed with precious gifts of Zeal Elocution Learning Judgement Meekness so you may employ them happily to the Glory of the Donor in procuring the Unity and Tranquillity of his Church Your servant in Christ C. B. Nov. 2. 1653. Mr. B. to Mr. H. Novem. 7. 1653. SIR I Am assured you are resolved to hold your publick meeting on Wednesday next and I am desired by some of your Neighbours as well as your self to be present I intend God willing to wait on you at your hour on this condition that you permit me being Respondent to stand in your Pue that I may be seen and heard the better and be free from the croud You and if they be present Master Palmer and Master Tray I will embrace and only you in order as my Opponents placing your selves a part as you shall see most convenient That the people abstain from all rudeness and disturbance of our work your Officers must take care Qu. Whether it be lawful to administer and receive the Holy Sacrament in Congregations called mixt Aff. My meaning is clearly to affirm what you deny though my Terms are not just the same Yours in the Truth C. B. All was granted but the Pue An Answer to a Question proposed by the separating Minister to one of the Parish of W. 1653. Qu. Of what Church are You 1. I Am a member of the Parish Church wherein I live which although it be much distracted by a Minister of separation yet it is not destroyed Although we cannot come to the usual place for the present safely and without danger of being engaged in Prayers against our Conscience and of being seduced by erroneous doctrin and much offended and grieved by uncharitable
sentences and judgements upon our Christian Brethren yet we preserve the practice of our Religion at home and sometimes partake of the publick Ordinances abroad and are in readiness to submit our selves either to the present Minister when he shall approve himself our lawful and Orthodox Pastor or to some other duly to be placed over us 2. I am a Member of the National Church of England which we acknowledge a true visible Church of Christ though somewhat clouded now and defaced by the modern innovations to which yet there are many thousand professors that have not bowed And the Communion of this Church we will not forsake but pray that Government agreeable to the word of God may be restored to it 3. I am a Member of the Church Catholick into which I was received at my Baptism and I desire to joyn with any peaceable Christian in the whole world in the profession of that Faith which was once deliver'd and in such forms of Worship which agree therewith And we pray that by the means of Christian Princes a Free General Council may at length be assembled to reconcile the Differences and guide the Affairs of Christendom to the good of Souls and the Glory of our Common Saviour TO THE MINISTERS HIS OPPONENTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE report of our Dispute being spread abroad and as it happens in other fights Victory being cry'd on both sides I thought it reasonable to publish this Account of it that the impartial Reader may judge Another reason is that our selves my brethren this compellation you will not disdain for Jesus sake may in cold blood review what hath passed and either I may come to you or you to me as Truth shall require The first honour is to Defend the Truth the second to Yield unto it If any of you will write remember those words of the Grave Hooker There will come a time when three words uttered with Charity and Meekness shall receive a far more blessed reward than three thousand volumes written with disdainful sharpness of wit If you please to hold an other personal meeting it is fit you answer our Arguments against you concerning what you delivered at Winchcomb Nov. 8. in disgrace of our Ministry and Parish-Churches but if you go on to decline answering and are only good at opposing I do not refuse to appear again in defence not only of our ministring the Sacrament but of the other two Theses That your new Churches are not the only true Churches And That Christ was truly Preached before these late years Upon which in conformity to the old Vniversity fashion I take leave to adde here not any Libel as one of you called it but my sad Epigram Papists took one away but you combine To rob the People both of Bread and Wine They blame us ' cause we have not Rites so many But you condemn us more ' cause we have any They will not call us Catholicks you can Scarce yield us the first name of Christian Poor English Church thy enemies from Rome Were cruel more unkind are these at home Your servant in the Truth Clement Barksdale Oxon. Nov. 16. 1653. Disputandi Sobrietas Ecclesiarum Medicina A true Account of a Dispute at Winchcomb-Parish-Church November 9. 1653. Written by a careful Observer November 11. and Printed with Licence November 16. for the satisfaction of the People at and neer Winchcomb Great is the Truth and it will prevail UPON the ninth of this November between nine and ten in the Morning Mr. Barksdale Minister at Sudeley the Respondent having waited a while for the comming of the Opponents first enters Mr. Helm Minister at Winchcomb immediately after him enters Collonel Aileworth Justice of peace Mr. Tray Minister at Oddington Mr. Wells Minister at Tewksbury Mr. Chaffy Minister at Naunton and some other 1. After they had taken possession of the Ministers Pue all together the Respondent ascends a Pue ex opposito which he had caused to be erected for the purpose his friend Mr. Towers Minister at Toddington and some other Orthodox Ministers taking up a lower seat next unto him on the right hand where first falling on his knees after a short ejaculation he shews himself and saluted his Opponents and after some little Pause the Question was proposed Whether it be lawful to Minister and Receive the Holy Sacrament in Congregations called mixt Or in our Parish-Churches Aff. The prior Opponent Mr. H. desired to begin with prayer Take your liberty said the Respondent who after the Preface wherein like a good Orator the Opponent told the people that Truth must look for opposition and that the Respondent was a native of the place and himself a stranger and the prayer done spake thus You will now give me leave also to speak three words 1. To God 2. To the Hearers 3. To the Opponents 1. To God I make my humble address and intreat you to lift up your hearts with me that he would be pleased to open our eyes that we may see the Truth to open our Hearts that we may embrace the Truth and to give us courage to confess the Truth and to hold it fast unto the end for Jesus Christs sake to whom be glory for ever 2. To the Hearers my earnest desire is that you would lay aside all prejudice and partiality and listen to what shall be said on either side with silence and patience And because I am a man of a slow Tongue of a tender Forehead of a frail Memory of a weak Judgement I have the more cause to beg of you my friends your secret assistance by your mental prayer that God would support me so far as I defend his cause For I declare in the presence of God the searcher of hearts that I do verily think that to be true which I maintain and that I am not willingly an enemy to true Reformation or the work of God in this place as I have been grievously charged nor am I a friend to any thing that can justly be called Popish or Antichristian God knows I detest and abhor it 3. Lastly to these Gentlemen my Opponents my request is that you would deal with me fairly and Scholar-like Take you your turns and give me mine to speak come you on one after one and let me have liberty to repeat to deny to distinguish to explain what I say so far as is needful And to conclude if we cannot agree in our opinions let us yet I pray be one in Affection and preserve amongst us that Christian Peace and Charity which is the mark and the honour of the Disciples of our gracious Lord and Master The Respondent in one of his papers afore this exercise had called the publick Meeting place as they term it the House of God But one of the Opponents Mr. W. put forward and omitting the Question began in a light velitation about that Appellation after this manner W. The House of God it is Superstition to
you conceive by the Church B. I am very inclinable to Saint Chrysostome's interpretation who by the Church understandands the Elders and Rulers of the Church H. The word Church is no where so taken in all the Scripture and therefore it cannot be so taken here shew us any place B. It doth not follow for some word may possibly signify that in one place which it signifies no where else and again there may be other places though I cannot readily shew them I will consider of it H. No I doe assure you t is never so used and therefore I hope you will yeeld to the Word that we may go on with one consent in the work of God B. God grant it if it be the Work of God but you have not cleered it yet I cannot yield to your sense for this Reason That sense of Scripture concerning Church-government which was never received by the Doctors of the Antient Church is not the true sense of Scripture But your sense of the place was never received c. H. Still still he declines Scripture and would lead us to human Ordinances B. As for human Ordinances I can embrace them so far as they are not opposite to Scripture but now we are upon the Interpretation of Scripture I must profess I have been ever bred in the Church that requires all her Ministers to receive the Scripture as interpreted by the Antient Fathers and to propose nothing to the people contrary to what was derived out of the Scripture by them I am not ashamed of my Mother the Church of England nor by Gods grace ever shall I. And I doe heartily warn all that hear me to take heed as they tender their Soules of departing rashly from the Communion of of the said Church W. I thought where we should have you B. You have me where I have ever been and where I mean to abide till I am convinced I am not unwilling to learn of any one And pray Mr. W. tell me whether you hold not a Synod of chosen men gathered out of your Churches to have authority over them all W. No authority at all such a Synod may be of use for advice and counsell not for goverment or for the exercise of any jurisdiction B. Then as I conceive your modell is very imperfect and me thinks your Ministers in their severall Congregations look like so many little Popes For the Pope is the Great Independent and will allow of no Appeal from him no more will you H. Pray Mr. B. quiet the People B. I beseech you good people I beseech you attend with silence and patience Tr. Where presently followes Execution there can be no appeal But after the sentence of the Congregation presently followes execution If he hear not the Church let him c. Therefore from the sentence of the Congregation can be no appeal B. Well argued I repeat Where presently c. I answer first to the major or first proposition There may be an appeal after execution of the sentence of the Congregation In your own way may not the wronged person appeal from you to your selves In the Presbyterian you know there lyes an appeal to the Classis but that I take not on me to maintain I know no power to excommunicate but Episcopall Tr. Then it seems by you the Bishop is the Church and the sole judge of the Congregations B. Not so neither Hear my Answer I pray and do not you ignorant fellowes laugh at that you do not understand The Bishop is considered either Sole or alone or as he sits in Cathedra crowned with Presbyters In this later sense I humbly conceive the Bishop is or ought to be Governour of the Congregations within his Diocese And such Bishops we can shew innumerable in the ancient Records of the Catholique Church I am very sorry these Gentlemen are so ill read in good Books of our own English Divines as to deny a truth shining so bright upon them Mr. Tr. have you not seen the learned Thorndike of the primitive Government c Tr. We cleave to the Scripture and call you to the foresaid text Can you shew one place where Church is taken for the Bishop and his Presbyters B. What if I cannot The Authority of the antient Fathers is sufficient for the present to commend my interpretation to such as reverence Antiquity But because I would gladly please you I will offer another sense of the words in question which will come neer to you but is not fully yours That is after the first admonition by one and the second before two or three it is the mind of Christ that a greater number should be made acquainted with the business tell it to the Many for the shaming of the offendor as the Apostle somewhere speaks the words may the more probably be taken in this sense because as yet the Disciples were not setled under a Church-government and so there remaining no more to be done after this shaming of the offendor before a good number of Fellow-Christians i. e. the Church he was to be henceforth till his amendment accounted as a heathen and might be prosecuted for any offence before the heathen Tribunalls Which prosecution was not lawfull against those that would hear the Church See 1 Cor. 6. But this will do you no pleasure unless that which followes in the next verse belong unto the Congregation too but that cannot be if Christ spake the words to his Apostles and gave the Keys and Power of Binding and Loosing to them and their successors as I believe he did Consider of it See the learned Dr. Hammond of binding and loosing To. Give me leave to add somewhat here in confirmation of what was last said Scripture you know gives light to Scripture Christ elswhere saith to Peter that he would give the Keys to him Matth. 16. 19. And John 20. 21 21 23. he speaketh to his Disciples and thus enstateth them in that power Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you And when he had said this he breathed on them and said unto them Receive yee the holy Ghost whosoever sins yee remit they are remitted unto them and whosoever sins ye retain they are retained these are the solemn words of Ordination W. The words are spoken to Peter and to the Disciples as they were Christian professors and so they do belong to our people not as they were appointed by Christ to be Governours of his Church To. The words signify a power committed to them which they used as Governours 't is plain and which they left to the Bishops their Successours Tr. The Apostles had no successors being gifted with a miraculous power B. The Apostles are to be considered in two respects either as planters of the Churches and to that purpose endued with a miraculous power to make way for and to give confirmation to the Gospel or else as Governours of the Churches
Mr. B. and Mr. To. retired to their Inn whither the Baylifs and Churchwardens and some other honest men of the Town came to them and gave them thanks The next morning was deliver'd to a Servant of the Parish a Paper to be presented to Mr. H. and published declaring that some Neighbouring Ministers would be ready by Gods help on the Monday following to make good in the same place against Mr. H. and his brethren this necessary Truth which they deny That parish-Parish-Churches of England are the true Churches of Jesus Christ They came but could not prevail with Mr. H. to come forth to Answer Wherefore after some little conference with him at his own house with the Account whereof I shall not now detein you Mr. B. departed and Preacht at Sudeley concluding with an exhortation to Peace and Unity and with an earnest Request to the Congregation that they would give no offence neither by word nor deed to the other party When the Account of the former Dispute was come down Mr. B. sent two Copies one to Mr. H. another to Mr. W. enclosed in these Letters which being come unto my hand I think fit not to conceal and shall adde unto them some other since to the end you may the better understand the Temper of the Author and in what condition he is at this present December 17. 1653. Master Helm HAd you hearkned unto me and embraced my motion for a private conference both you and I had saved some trouble but since the matter is come thus far I intreat you to peruse the account with judgement and let me receive from you any thing that may serve for the perfecting of it I have not wronged you nor do I remember any greater provocation in my former Letters but that I once said Your simple Disciples which word I have cause to retract finding by experience that they have much more of the Serpent than of the Dove From them I suppose rather than from your self is a tempest a raising against me in the Higher Region The opinion I have had of your Moderation and Ingenuity yea and some degree of friendship with you formerly enclines me to hope that by your discretion all may be calmed However being not conscious to my self of any evill Doing either against private or publick persons I do securely wait for the Event I am enemy to no man that 's my Religion They that make it a part of their Religion to persecute Dissenters must take heed lest at their great peril they do good to those they malign for that Good will accrew to those that suffer for the Truth is out of question with Your Servant C. B. Decem. 9. Master Wells IF so high a comparison may be used it may be said of us as it was of two great Romans by the Historian They learned in the same that which in contrary camps they practized You and I were collegues in our Youth and lately had some clashing But Sir I wish you to use no carnal weapons for I am informed there is some intent of force to be offered me Forbear I pray and take off any such prosecution Let us proceed in debate of what is in controversy if you please to proceed without any other arms but such as become Scholars and Divines that is reasons and Arguments You shall find me I assure you on the word of a Christian very willing to yield to any thing I cannot answer Read the enclosed as if you were not a party but a judge and remember the conclusion in Minutius Faelix if you cannot forget you are a party Tu victor mei ego erroris Do not disdain to write your mind to your old acquaintance and Countryman and if you permit Loving friend still Cl. Barksdale Decem. 9. To the Right Worshipful Richard Aylworth Esquire and to the rest of the worthy Justices met at Winchcomb Decem. 17. 1653. Noble Sir TO you I address my self and by you to the rest of the worthy Justices present with you protesting my readiness to wait on you and to be obedient to the present Governours in all lawful things and namely in using or not using the Book of Common Prayer I am ready to use it if it be permitted as I suppose it is by Order of the Council of State November 12. last and I am ready †Never with contempt to lay it aside if they require it to be laid aside For I never thought it the only way of serving God I have done nothing in contempt of any Act or Ordinance of State I have ever Preacht Obedience to Superiours Nor do I desire to live any longer than I may be a profitable Member of this Common-wealth in my little sphear And you will be so tender I hope of the Honour of publick Justice as not to condemn such a man unheard Let not Christian Gentlemen and Englishmen be less equal than Pagan Romans You will in your piety and wisdom I hope give a check to the violence of my Accusers whose Religion is Revenge You will in your Charity and Goodness endeavour so far as lawfully you may the preservation of Gods Servant and your poor Friend Cl. Barksdale Decem. 17. 1653. To Master William Towers Decem. 17. 1653. Dear Sir AS God hath vouchsafed us the honour to appear for some Great Truths in our Religion so it seemeth by the Justices proceeding at Winchcomb we shall have this second honour to suffer for them Te Deum laudamus I have sent them a Letter this morn to put them in mind of the manner of the Romans I hope 't will not seem to them Antichristian not to condemn men unheard I do not find in my self any fear of them Though I cannot say as the good Archbishop Whitgift said He had two things to give him courage against his potent Adversaries Orbitatem Senectutem being in the midst of my Course and being call'd Father by six little motherless children Yet I can say Si Deus nobiscum and take courage enough from the Cause If all the world oppose it Truth is Truth and God is Truth To whose Grace and protection I commend us and all ours Your assured friend and Brother C. B. C. B. to D. W. December 19. 53. SIR It is very true that I told you the first draught of that dispute was the work but of one day while the memory of it was fresh and the carefull observer is no other than the Respondent himself who is not ashamed to own as well the penning as the publishing of it My worthy friend that stood in subsidiis if he hath noted any considerable Defect in it may do well as I requested him to send me his supplement But the setting down an Enthymen for a Syllogism and the omission of little matters on the by I conceive is no very considerable want Indeed there was a passage between him and the opponents concerning the Institution of the Sacrament which because I found not
unum ab ipsis Apostolis praepositum caeteris singulari quadam dignitate ac potestate munitum Hisce Episcopis Apostolorum autoritate sic stabilitis Constat perpetua serie Successores fuisse subrogatos in iisdem Civitatibus novos etiam ad idem exemplar quando Ecclesiae sic visum fuit in aliis Civitatibus Constitutos Jo. Calvinus Protectori Angliae QUod ad formulam precum rituum Ecclesiasticorum valde probo ut certa illa extet à qua pastoribus discedere in functione sua non liceat tam ut consulatur quorundam simplicitati imperitiae quam ut certius ita constet omnium inter se Ecclesiarum consensus postremo etiam ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant uti eo pertinere Catechismum ipsum ante ostendi Sic igitur statum esse Catechismum oportet statam Sacramentorum administrationem publicam item precum formulam Doctor Gauden to the Reader of his Apology BUt if the Sins of this Nation and the decrees of Divine Justice do indeed hasten an utter overthrow here of the Reformed Ministry and the Reformed Religion If Ministers of the antient Ordination lawful heirs of the true Apostolical Succession are therefore accounted as Sheep for the slaughter because they are better fed and better bred than others of leaner Souls and meaner Spirits If they are therefore to the men of this world as a favour of death unto death because they hold forth the word of Truth and Life to the just reproach of a lying dying and self-destroying Generation If we must at last perish and fall with our whole function and Fraternity after all our Studies charges labours and sufferings yet it is fit some of us and the more the better lest our silence may argue guilt give the world both at present and in after Ages some Account Why and How in so learned valiant wise and Religious a Nation as this of England hath been c. Of the Church of England I Cannot but take notice of the style that some Romanists have in these last years chosen to make use of calling us The late Church of England The interpretation whereof is to my understanding this that the Calamities under which now we suffer have made us cease to be a Church But Blessed be God the Church of England is not invisible It is still preserved in Bishops and Presbyters rightly Ordained and multitudes rightly Baptized none of which have fallen off from their profession And the only thing imaginable to be objected in this point being this that the Schism hath so far been extended by the force that many if not most Churches parochial are filled by those who have set up a new or a no-form of worship and so that many men cannot any otherwise than in private Families serve God after the Church-way that sure will be of little weight when the Romanists are remembred to be the objectors who cannot but know that this is the only way that they have had of serving God in this kingdom these many years and that the night meetings of the Primitive Christians in Dens and Caves are as pettinent to the justifying of our condition as they can be of any and when 't is certain that the forsaking of the Assemblies Heb. 10. 25. is not our wilful fault v. 26. but only our unhappy lot who are forced either not to frequent the Assemblies or else to encourage and incur the scandal of seeming to approve the practices of those that have departed from the Church See the eminent Doctor in his new Book of Schism last Chapter Master Medes answer to Doctor Twiss touching Holiness of Times and Places p. 660. SIR I Say still there is eadem ratio Loci Tempor is sacri quà talis to wit for the sanctification or discrimination due to them both and the formal reason for which it is due For the formal reason why a thing is to be sanctified or sanctè habendum is because it is sanctum or sacrum and whatsoever is appropriate to God and his service is such be it by Gods own immediate ordination or humane devotion it is all one in this point so the consecration be supposed lawful and agreeable to the divine will For this sanctification depends neither upon the difference of the institution whether divine or humane nor the diversity of natural and artificial Being but upon the formalis ratio of the object because it is sacrum Moreover I believe the one was intended in the fourth Commandement as well as the other not only from that general rule whereby the Decalogue is to be interpreted but because the Lord himself hath conjoined them Lev. 19. 30. Keep my Sabhaths and reverence my Sanctuary Why may not I say Those whom God hath joined together let no man put asunder And it may be the sanctification of the Lords Day would be urged with more advantage upon the ground I have intimated than upon that other which is so much controverted But it is Partiality that undoes all Of Christian Prudence CHristian prudence forbids us to provoke a danger and they were fond persons that run to persecution and when the Proconsul sate on the life and death and made strict inquisition after Christians went and offer'd themselves to die and he was a fool that being in Portugal run to the Priest as he elevated the host and overthrew the mysteries and openly defyed the rites of that Religion God when he sends a persecution will pick out such persons whom he will have to dy whom he wil consign to banishment whom to poverty In the mean time let us do our duty when we can walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles phrase is not prevaricating in the least tittle and then if we can be safe with the arts of civil innocent in-offensive compliance let us bless God for his permissions made to us and his assistances in the using them But if either we turn our zeal into the ambition of death and the follies of an unnecessary beggary or on the other side turn our prudence into craft and covetousness to the first I say that God hath no pleasure in fools to the later If you gain the whole world and lose your own Soul your loss is infinite and intolerable Doctor Jer. Taylor Serm. 20. Sum. Of Liturgy and the use of Gifts in Prayer THough I am not against a Grave modest discreet and humble use of Ministers gifts even in publick the better to fit and excite their own and the Peoples affections to the present occasions Yet I know no necessity why private and single abilities should quite justle out and deprive the Church of the joint abilities and concurrent gifts and graces enabling them to compose with serious deliberation and concurrent advice such Forms of Prayers as may best fit the Churches common wants inform the hearers understanding and stir up that fiduciary and fervent
THE WINCHCOMB PAPERS REVIVED Wherein are contained some particulars concerning The Government of the Church Liturgy and Forms of Prayer Ordination and power of Ministers Administration of the Sacrament c. For the use of dissenting Brethren Veritati paci LONDON For John Barksdale Newstreet Five Bells 1675. S. Augustinus de fide oper c. 5. tom 4. p. 13. Cum sive per negligentiam praepositorum sive per aliquam excusabilem necessitatem sive per occultas obreptiones invenimus in ecclesia malos quos ecclesiasticâ disciplinâ corrigere aut coërcere non possumus tunc non ascendat in cor nostrum impia ac perniciosa praesumptio quâ existimemus nos ab his esse separandos ut peccatis eorum non inquinemur atque ita post nos trahere conemur veluti mundos sanctosque discipulos ab unitatis compage quasi à malorum consortio segregatos Veniant in mentem illae descripturis similitudines divina oracula vel certissima exempla quibus demonstratum pronuntiatum est malos in ecclesia permixtos bonis usque in finem seculi tempusque judicii futuros nihil bonis in unitate ac participatione Sacramentorum qui eorum factis non consenserint obfuturos The Review THat which at first gave life to the following Papers is the cause also why they are now revived namely the consideration of many evils done to the Church of England by the over-busie actings of some men that stile them selves Pastors of Gathered Churches who while they gather a few scatter many There is a short but sad complaint which I have lately seen written in the name of many thousands of this Country to this effect 1 That in severall great Parishes Market Towns and other Ministers are placed who own but a very few as Members of their Church and preach judgement to the rest and deprive them and their children of the Sacraments and other Ministerial Offices yet receive the profits and account them but as Heathens except they will enter into their private Covenant 2 That the said Preachers wander abroad with their Disciples after them invade other mens parishes distract the people and alienate their mindes from their lawful Pastors 3 That they spread under pretence of preaching Christ very dangerous opinions against parish-Churches and parish-Ministers and against that order and Goverment that ought to be restored to the Church of God 4 That the said preachers pretend to be the men by whose favour or disfavour other Ministers must stand or fall Whose Ordination they call Antichristian and have a designe to plant their illiterate followers whom they exercise to that end in their places These and the like grievances we hope Authority will in time redresse In the mean time it is the duty of Ministers that are left of the old stock to teach the truth and warn the people of these errors To which purpose the following Papers are not of no use In the Review whereof we see the substance of them may be referred chiefly to these Heads Of Church Government Publick Prayers The Ministry Communion And of these we shall note something in relation to the printed Papers 1. For Church-Government I cannot blame the Respondent who had lived under the form of Episcopacy to own that ancient way He denies it not to have been subject unto faults and errors by the miscarriage of persons employed whose faults if they shoud be charged likewise upon other Governments no form neither Civil nor Ecclesiastical would be of any long continuance I suppose it were a good Reformation to make some amendment in the Ecclesiastical Lawes as about the abilities required in persons to be Ordained c. and to bring up the practice of the Church to the Laws That Episcopacy is not to be cast off we the Ancients Ignatius and little reading in are verily perswaded by our other and by what we find in our own best Reformed Divines No more need here be named but Zanchy from beyond sea and Bishop Davenant at home whose words you have in the Testimonies Bishop Davenant a man worthily much esteemed by all parties saith that among many Presbyters that administer the Word and Sacraments in some one City there was one by the Apostles themselves set over the rest and indowed with a certain singular dignity and power And it is manifest these Bishops thus establisht by the Apostles authority had their successions in the same Cities by a continual order And Zanchy saith That in the Protestant Churches are not wanting Bishops and Archbishops indeed and in effect But the good Greek names being changed into bad Latin they call them Superintendents and general Superintendents And where these names are not yet there are wont to be some prime men who have almost all the Authority And why should we contend about names when we agree about the thing I will onely adde upon this first Head what I hear is not displeasing to the Presbyterians I wish it may not be to the Independents whose chief Argument from Mat. 18. for the power of the Congregation is answered by considering that matters seem to be referred to the people because they passed at their assemblies though under censure of Bishops and Presbyters See page 112. Namely the judgment of that most Reverend and learned Primate Dr. Vsher now with God who in four Articles lately printed hath reduced Episcopacy to the form of Synodical Government The summe is this 1 That in every parish the Rector with the Church-wardens note the scandalous and admonish them 2. That they present the obstinate to the monthly rural Synod consisting of the Rectors of that part assembled under the Suffragan there to be censured 3. That the Acts of the monthly Synods be revised once or twice a year by the Diocesan Synod consisting of all the suffragans and some choice Rectors assembled under the Bishop 4. That further Appeal may be made in case of grievances to the Provincial Synods c. This is a way of conjoyning Episcopal government and Presbyterial into one which might happily content all sober Christians so as Church-affairs should be managed to borrow words from the royal pen neither with tyranny impurity nor popularity neither Bishops ejected nor Presbyters despised nor people oppressed Whom God hath joyned together let no man put asunder So much of the first Head 2. For Publick prayers I see no cause to dislike that which is among the following testimonies cited out of Mr. Calvin's Epistle to the Lord Protector wherein he saith I very much approve a certain form of prayers from which it may not be lawful for the Pastors in their function to depart for these reasons that help may be given to the unskilfulnesse of some that the consent of all the Churches may appear that the levity and uncertainty of some men alwaies â—ffecting novelties may be regulated and restrained Yet neither doth Calvin here nor do any of us deny a grave modest
excommunicated themselves by a defection from the Gospel in life and manners which is you say in effect all one as to fall from the Faith must be explaned by you For Apostacy from the Faith and profession of Christ cuts a member off from the Church and Corruption in manners doth but make a diseased member and such a one must be cured gently I remember a Covenant somewhere in Mr. Rogers his 7. Treatises a Book Dedicated to King James I would gladly know whether such a one as that might not serve your turn Your Servant C. B. Reader I am tempted by the mention of the Covenant in the former Letter here to insert what seems to have been written about this time Queries of a Christian Brother which he desires may be answered before he enter into the Covenant held forth at Winchoomb 1. WHether it be lawful for any number of people thus to combine without direction of Authority which is wont to be jealous of Meetings lest under pretence of piety somewhat else be intended 2. Whether all that is moral in this Covenant be not conteined in the Prayer of all Communicants the old way to live a godly righteous and sober life and in the profession to repent of former sins and lead a new life 3. Whether all that are Catechized the old way do not take on them as good a Covenant when they answer Yes verily and by Gods help so I will c. 4. What is meant by the corrupt and formal way of worship whereof they are ashamed If the worship established in the Church of England is it not a false and scandalous expression 5. What is meant by all other Godly disciplin if the use of the Keys where have these Covenanters any Commission 6. Whether they can be said to keep the Unity of the Spirit in the bond of Peace that innovate in the Church and divide without cause Queries upon the Covenant at Winchcomb 1652. 1. VVHether it were not much better and more needful for the People to repent their departing from the Vow of Baptism and from the Orders and Ministry of that Church wherein they were Baptized than to charge the Worship thereof as corrupt when the corruption is only in themselves 2. Whether any People can have enjoyment of all Gods holy Ordinances that have not any Minister among them Ordained after the Apostolical manner 3. Whether Ecclesiastical Power be grounded in the People and not derived from Christ and his Apostles by a succession of Church-men 4. Whether it be not Schism to cast off obedience to the antient Apostolical Government of the Church And to be of these new Congregations to communicate in Schism 5. Whether Schism be not a great crime when as every Christian is bound upon his Salvation to maintain the Unity of the Church 6. Whether any example or pattern of a Congregation without dependence upon some higher Ecclesiastical power can be found in any Age till this last 7. Whether mutual Admonition and all that is good in this Covenant may not be practised keeping our dependence still on the lawful Guides of the Church 8. Whether they can be said to walk humbly and inoffensively toward All that take upon them to condemn the whole Church as corrupt and renounce Communion with all that joyn not in this Covenant Another Letter to Master H. about the same time SIR ALthough I have promised to write no more Letters such as the former wherein it seems you have found some dislike that you will not tell me of nor will I oppose your new Church-State any further than in modesty and charity I may yet having missed of your Company to day and having understood by Mr. Tr. that you have had a report brought you concerning your Orders and Me I desire you not to believe it before you hear me and the like I desire concerning any Report you hear of my Preaching One thing more Whereas I am informed that the last Lords Day you were much in confuting my Interpretation of 1 Cor. 5. 11. and brought consent of Interpreters that no not to eat is not as I understand it spoken of common eating I have here transcribed Diotat's note No not to eat Namely in common course of life shun all manner of voluntary sweet and friendly conversation with him The same shunning of Infidels was not required and therefore you must acknowledge your proof weak They might eat with Infidels Therefore much more with Christians I will trouble you with his note upon v. 4. When ye are He speaks to the Pastors and Conductors of the Church The meaning is Being gathered together in Ecclesiastical judgement having this my Declaration c. Whereby you plainly see your foundation for an Independent Congregation taken away Pray Sir weigh this and if you please the former Letter with the same quietness of mind wherewith I wrote it and return me two lines of Answer that I may know my friendly Office is not lost and take you the same liberty of correcting me who am your Christian Friend No Answer was returned to the former Letters and so there was a Cessation till the next year But in the mean time this following Paper came to my hands supposed to be written by Mr. B. out of a desire to have somewhat done in the way of Reformation by the neighbouring Ministers to take away somewhat from the grievous Criminations Mr. H. and such others usually cast upon them as hinderers of piety and hardeners of the people in their Sins This Paper I believe the pious Reader will take kindly from me intitled A Reformed Congregation 1. WE do in thankfulness acknowledge the great Mercy of God in not giving us up utterly to confusion and desolation but preserving us under any Government wherein Law and Justice is so administred that we may if we be not wanting to our selves lead a quiet and a godly life And we content our selves with the present State not seditiously seeking after changes 2. We do much honour the Church of England wherein we have been Baptized and bred and notwithstanding any small faults in the Constitution and Disciplin or great faults in the late Officers and Governours thereof we insist upon the same Grounds and adhere to the same Church as it was in Queen Elizabeths time defended against the Roman by Jewels Apology and against the Innovators by Hookers Ecclesiastical Politie 3. Yet do we not think all the forms and rites thereof so necessary but that we may as discretion shall require omit them upon occasion and in their stead without coutempt of the former use some that are different and serve well for order and decency in the service of God 4. To rest in any forms and rites whatsoever and to serve God only externally we hold a very imperfect and unacceptable serving of God who requireth chiefly the heart But as God hath made both our Bodies and Souls and Christ hath redeemed Both so do we desire to
glorifie Him with Both. And as we would express the power of Godliness in our lives so would we also preserve a decent form of it such as is for edification in our Assemblies 5. The Litury of the Church of England for the substance and main of it we heartily embrace but in the use thereof shall not retain any thing offensive and opposite to the present Government but in all our Religious exercises shall be as careful to shew our due submission to the Magistrate which all good Christians have ever done as our reverence to the Antient Church 6. That Sum of Religion contained in the old Catechism we do especially commend for the education of Children And we shall then think our selves good proficients in Christianity when with the profession of the necessary Articles of Faith and due participation of the Sacraments and frequency of the Word and Prayer we joyn the careful daily practice of Gods moral Law and of those excellent Evangelical precepts of our only Lord and Saviour Jesus Christ 7. Difference of opinions in lesser points and matters shall not make a breach in our Charity and Communion with one another Nor shall we for any such difference be alienated so much or estranged from any Christians in the whole world but that we shall be glad to communicate and close with them in all that is good and lawful 8. That we may for the present supply the want of publick Church-Government as well as we can we resolve to put into more diligent practice that command of Christ concerning fraternal Admonition First by one in private then by two or three and lastly by the Church or Congregation or those that represent it And whosoever shall obstinately stand out against the last Admonition with such a one we will have nothing to do but avoid him so far as the Law of Nature and this Nation will permit 9. This our Congregation shall be guided by one or more lawful Ministers assisted with such Officers as our Necessities shall require and the Church by common consent shall elect And as we cannot like of those that factiously draw away people after them that belong to other Assemblies so shall we be careful not to offend in the like manner by trespassing upon any lawful Minister or distracting and disturbing any other Congregation whatsoever 10. Our great Business shall be by Gods grace to live soberly righteously and godly That being the end of the Gospel and in all external and indifferent matters we shall conform our selves to the Law of the Land and to such Rules of Civility and good order as we can learn by our selves or by the examples and directions of the most prudent 11. And lastly we shall be in preparation of mind to conform unto any Church-Government which the Supreme Power shall settle over us according to the word of God And in case none be setled we shall endeavour to join with other neighbouring Congregations and receive what influence we can from some Overseer of the Primitive and Apostolical temper THe last Spring Master B. encreased his diligence and doubled his pains at Sudeley considering how many of his friends and acquaintance at Winchcomb and of his most Honourable Patron 's Tenants were become almost like Sheep without a Shepheard some frequenting that Parish-Church indeed but bringing home their ears tingling with the strange doctrins and uncharitable censures and reproaches of the Preacher others absenting themselves from the Church and contented with their private reading and devotions at home others looking about where they might find a more comfortable Ministry Upon this consideration Mr. B. not consulting with flesh and bloud not fearing the threats of those violent men not seeking any profit to himself but meerly the glory of God and the good of Souls opposes his endeavours against the separation shews the danger of faling off from a true Reformed Church exhorteth to Communion with Pastors of a regular Ordination reproveth the license of the times wherein so many without lawfull call without commission venture upon holy Ministeries The people hereby erected and as I have credibly been informed being publickly told by Mr. Helme that if they could not comply with his way they should not dissemblingly come to hear him but provide otherwise for themselves they in great numbers frequent Prayers Sermons and Sacraments at Sudeley This pierced Mr. Helme and although he would not answer what Mr. Barksdale had written to him he inveighs against him in his Pulpit condemnes his Preaching and his Sacramenting and this in no milder language than of murdering Christ and the souls of men This was the occasion of Another Letter to Mr. Helme Maii 23. 53. MR. Helme I have this long time much desired some friendly conference with you but not yet finding the opportunity I take the liberty to send you this Letter after my former letters which I suppose you received though you returned no answer I would not divert you from your better thoughts by troubling you to give any long answer a few lines shall be sufficient to me Only be pleased to let me know the reasons of that vehemence you have often used in condemning your neighbours Minister and people particularly for the Holy Sacrament administred among them Must we forbear that part of our Ministry because some are unworthy receivers Then it seems we may not preach for fear our Sermons may prove the savour of death to some The accidentall evill following by reason of some not known defect in the recipient is no discharge to the Minister nor need it deter him from doing his part But we must not admit the unworthy Nor do we admit any but upon an apparent worthiness that is upon profession of Faith and repentance and newness of life But they make not good their promises The more are they to blame that do not Let not their falsness be laid upon the Minister for he 's not guilty of it no more than a Magistrate that gives an oath to Jurors which they through their own negligence do not performe or than a Minister that offers an Engagement or Covenant to people when yet some of them are found afterwards to have entred into it not sincerely Sir I cannot see how you can secure your self at any time so that your Ministrie may not be employed on those who may possibly turne it to their hurt Those bloody words that are reported to have fallen from you in publick concerning people in Hel crying out upon Ministers for damning them by giving them the Holy Mysteries cannot be excused Nor are you to censure any for unworthy receiving unless you know them to be such and if you do know them to be such I think you are rather to admonish them in privat and pray for them than publikly to rage against them I will not trouble you with more of this Yet one word more I must take leave to add and ask of you Why you complained to the Justices at
Winchcomb Sessions last that you had malignant Neighbours Sir you are not to endanger any man's name or estate by such a character that is a professor of that Religion which Christ hath taught that submits to the Higher powers that desires to live peaceably with all men Such a one particularly doth he profess himself to be in truth who also is Your friend to serve you C. B. May 23. 53. A Reply presently upon receipt of Answer to the letter of May 23. Jun. 8. 53. SIR To shew my respect unto you and the desire I have you should have any fair satisfaction concerning my doings I shall give some touches upon the severall parts of your letter passing by the ill language in it proceeding not from your reason but passion and being very well assured that many pious and learned men equall to the best of your Approvers doe concurre against you in the charge of uncharitableness and do not think fit to conform themselves to your example Ad. 1. The wicked men cannot be said to be hardened in their wicked wayes by us that promise them life onely upon Gods terms if they repent and believe the Gospell Nor have they that are convinced of sin by you at Winchcomb any other salve from me at Sudely to cure them but the promises of the Gospell upon their Conversion Yet do not I confess that every thing you call sin is so How many good things have you called evill That of Ursin is not pertinent unto me for none are acquitted Verbo visibili that are not also Verbo audibili Both wayes are they acquitted that are truly that which they profess 2. This Ordinance is no otherwise prophaned than others are by unworthy partakers Prayers of wicked men are abomination why do you let them prophane your prayers at Winchcomb As to Ezec. 44. And other places elsewhere I must confess you have an unhappy skill in making the Scriptures look kindly upon your selves and with an ill aspect on such as are not of you Before that Text will serve your turn you must prove our people are the uncircumcised in heart and gone astray after Idols 3. T is no guilt at all to see men making a solemn memorial of Christs death and praising him promising to obey him better than they have done Hag. 2. 3. Is sure mistaken by you 1 Cor 5. 6. justly condemns the countenancers of the Incestuous person and is not pertinent to them that make an open detestation of all sin 1 Cor. 5. 11. requires that Christians which are fornicators drunkards c. be avoided and not eaten with which is clearly spoken and interpreted by all the learned interpreters I believe of abstaining from familiar converse Yet no man denyes but such are to be excluded also from the Holy Table But this must be done judicially There is not wanting diligentia debita in the Minister when he gives instruction and admonition and admitts none whom he knows or is informed of to be in that black rowl The Discipline Authoritative in the places cited Matth. 18. and 1 Cor. 5. is conceived to belong to other Overseers †than you or I. Your comparisons prove nothing Nor is the case alike We give that which is good to those whom we in charity suppose to be well affected †See the Author of binding and loosing 4. If there had been only Prayers and not wars for Reformation many think it had been the more Christian way But Sir was not the Reformation fought for a long time Presbyterian That 's not yours Nor is yours established I perswade all to light and purity 5. I assist the true Reformation in preaching piety and charity and admitting such to Communion who vow holy vowes And I think they are of the best sort My cure at Hawl and Sudely is not comparable to your large Diocese And for gathering a Church truly I am ready to serve all my Christian friends that upon the liberty granted under this Government will make use of my Ministry 6. For Matter and Form our congregation I trust in Gods mercy shall not be ashamed to look upon yours and we endeavour to be above you in our humility at least and charity And if you will inform against any member and prove the accusation he shall feel our Discipline But I perceive by what you add you are misinformed and so may I be God send us more of the Gospell-Spirit C. B. June 8. An Addition TO your Rule where no excommunion no communion I answer that the power of Excommunion is in the Governours of the Church and I conceive belongs not unto particular Congregations For before judgement given there must be a tryall by examination of witnesses c. Do you keep such a court in your Church pray shew me the Commission for it Now if the Government of the Church be hindred or excluded the blame must light upon the Enemyes thereof and particular Congregations must enjoy the ordinances as well as they can Besides by your Rule all the Congregations of England in former times had no right to Communion because they owned no power of Excommunion only they could present faults and so must leave them to the cognizance of their superiors As for 1 Cor. 5. You must not look upon Corinth as a single Congregation but as an Episcopall See according to some according to others as governed by a Consistory of Presbyters See the Expositors Calvin in 1 Cor. 5. 4. COngregatis vobis Erat in veteri Ecclesia ordinatum presbyterium hoc est Collegium Seniorum cujus omnium consensu prima erat cognitio inde res ad populum sed jam praejudicata deferebatur 11. Cum tali nec cibum quidem sumat is Per cibi communicationem intelligitur vel contubernium vel interior convictus nihil enim prohibet quo minus si in diversorium ingressus videam excommunicatum quempiam assidere simul cum eo prandeam neque enim ejus excludendi mihi est potestas C. 11. 28. Probet autem seipsum homo Neque vero perfecta aut fides aut poenitentia requiritur sicuti quidam perfectionem quae nusquam inveniri potest nimium urgendo universos mortales in perpetuum à coena arcent Fide setiam inchoata ex indignis facit dignos 29. Qui ederit indignè offerri illis corpus licet ejus participatione sua eos indignitas privet 34. Caetera quâ—m venero disponam De externo decore loquitur quod ut in libertate Ecclesiae positum est ita pro temporum locorum hominum conditione constitui debet C. 13. 7. Charitas omnia fert omnia credit Simplicitatem humanitatem in judicando hic requirit asserit esse perpetuas Charitatis comites Ita fiet ut homo Christianus falli sua benignitate ac facilitate satius esse ducat quam sinistra suspicione fratrem gravare Idem in Ep. ad Philip C. 2. v. 3. Nihil per contentionem Excitatur contentio dum
suam quisque sententiam pertinaciter vult tueri Inanis autem gloria animos titillat ut unicuique blandiantur sua inventa Sed per humilitatem Ex stultâ nostri admiratione nascitur fratrum contemptus Si quid novisti rectius Reader I shall here take leave to impart unto thee another paper written as I think about this time when Mr. B. grieved at the virulence of the Adversary and studying to deprive him of all occasion of evil-speaking set down and presented to some worthy friends this Model for The Congregation at Sudeley 1. THe Rector is a Presbyter of the Church of England and hath some discreet men of the Congregation for his Assistants to advise with and to use as occasion shall require 2. On the Lords day he Preacheth once or twice and also the Church-Catechism is repeated at certain times by the younger sort 3. On Saturday in the Afternoon or at another convenient time he explaneth some part of the Catechism and taketh the names of such as desire to be admitted to the Communion and giveth particular aid as necessity shall appear 4. Every month is administred the Communion to as many of those that have given their Names to the Minister as have received Tokens from him Which Tokens they receive on the Eve of the Communion Day 5. A prime duty of the Assistants is to have an Eye to the Conversation of the rest and to admonish them that are faulty and to acquaint the Minister therewith if need be that scandals may be avoided 6. The persons that are put off till the Communion day take it not ill but use the time allowed them for their better preparation knowing that this business is of the greatest moment 7. This Congregation beareth charitable affections toward all other Congregations whatsoever and prayeth for the union of all Christians and the recovery of all holy Disciplin I omit some other letters of Mr. B. to Mr. H. because they contein little but a repetition of what is said in the former and for Mr. H. his Answers those I have seen have so little of Charity or Civility in them to speak most gently that I conceive it will be no wrong to the Reader or to him to let them dye nor will Himself I believe think fit to bring them into the light Next then shall fâ—llow A Letter of Mr. B. to Col. A. Jun. 53. NOble Sir You are a Gentleman and a Scliolar and in both names I have reason to expect courtesy from you in a fair perusall of the enclosed that my cause may not be made worse than it is by misapprehension The sum of the letter to which here is a Reply is but this To administer the Sacrament to the wicked as such is many wayes unlawfull You administer the Sacrament to the wicked as such Therefore c. A bare denyall of the Minor is sufficient on my part and I look upon the charge as very uncharitable without further proof Methinks it becomes not any modest Christian to accuse strongly and prove weakly But let me retort thus To admit to your Prayers and Sabbaths the wicked as such is unlawfull You admit to your Prayers and Sabbaths the wicked as such Therefore c. Sir I am much mistaken in all the practice of the Church if excommunication doth not as well exclude the wicked from the society of prayers as the Sacrament By your means I hope for further light and some Logicall Account of this business in controversy And I am willing to attend you at your Call to be taught by any man of a Christian temper I shall take leave to adde here some what relating to our discourse yesterday concerning Judas and the Passover I say the presence of an hypocrite disclos'd pollutes not the Ordinance because Judas was such a one was he not known and discover'd by Christ to be a Devill and yet he was present at Christ's institution Consider I pray of the passage John 13. there is mention of the last Supper After the first part of it Christ rose and washed his Disciples feet then he lay down again and proceeded to the institution of the Holy Sacrament at which Judas being present received the peece of bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having put his hand in the dish gave him Judicent eruditi Again I say Christ at this Passover did not eat the Lamb for the time of slaying the Lamb was not yet come The Lamb was flain and eaten by the Jews 't is plain after Christ's passion For they would not enter into the Judgment-Hall lest they should be defiled but that they might eat the Passover John 18. 28. What Passover then did Christ eat the night before Not the Lamb but unleavened Bread and bitter herbs After that followed the Postcoenium wherein the Holy Sacrament was instituted This I shall make out further at our Meeting and you shall see we may be very confident in some opinions without any true ground I am Sir Your very humble servant C. B. Thus did the poor man labour to make his peace with the Adversary but in vain and being now weary of this endless controversy he sought after some refreshment in the company of some Ministers his friends not very remote and endevoured to hold a meeting with them at some convenient times for mutual conference and comfort And that the Meeting might not be obnoxious to the Censure of such as watch for advantages He sent to Mr. To. the following paper which although it came not to the effect therein particularly mentioned yet hath attained its general end and made way for the Lecture now begun among us and unless the people be over-cold in their Affection to the lawfull Preachers or themselves some of them afraid to do their duty it is like to continue The paper mentioned with Mr. T 's answer is not ashamed here to offer it self to the Candid Readers view Amica Collatio 1. †De Deo De Homine 1. THe end of this Collation is not for any Indulgence to the Body 2. De Christo De Ecclesia but for refreshment of the mind and cherishing one another 3. De Scriptura De Traditionib in the Studies of good Learning and Religion 4. De Peccato De Gratia and therefore here shall be more Discourse than Drink 5. De Angelis De Sanctis 2. Every one of the Company consisting only of Scholars shall stand to his six-pence Commons and if he come not shall send his money 7. De Lege De Evangelio with a letter of excuse otherwise he shall pay it double 8. De Baptismo De Eucharistia Those present shall not exceed above the other six-peÌ„ce 6. De Imaginibus De precibus apeece in bread and beer and other pertinents 9. De Fide De Operibus 3. This Meeting shall be the first Tuesday 10. De Votis De
man of a different way and to make good his cause to appoint a time place and some discreet persons to be witnesses and I would wait on him Let him shew you my Note I never heard of any good order at any late-publick popular disputes and it is against my peaceable disposition and Studies to engage my self to the noise factions of such meetings 'T will be better sure first to corfer in private I will meet Mr. Helme at Mr. Freemans house if he will The sooner the better Let him chuse some seâ—ect friends of judgment and I shall be glad to have both of you present to keep us within the Laws of Academicall Disputation Upon which meeting if we can agree upon any publick orderly way of Tryall that may tend to a good effect with leave of Superiours I shall God willing be ready and either answer or oppose so far as it concerns me I most desire to confer by letters with any sober Divine Nec quenquam fugio Your very humble Servant C. B. That same week was sent to Mr. H. a paper conteining three false Doctrins to be confuted at Gods house in Winchcomb by some neighbouring Ministers Novemb. 9. with an Epigram to the erring Brethren Papists look one away c. See it immediately before the Dispute Mr. H. to Mr. B. October 31. 53. SIR There was a nameless paper sent to me with three questions and a Libell at the end of it directed to the erring brethren the Messenger said it came from you I desire to know who those erring Brethren are The question I propos'd takes in the substance of what is in difference between you and me And I shall be ready the day and hour appointed viz. 10. of the clock on the 9. day of November next at the Meeting-house at Winchcomb which you Idolatrically call God's House to justify through Grace that assertion I sent to you and I do desire your positive Answer whether you will be there or not to answer as you first proposed my opposition Your friend so far as you are for truth C. H. Mr. B. to Mr. H. November 1. 53. SIR I am very prone of my self to wait on you either privately or publickly but you know I think or may know that my Intention was for a private meeting I am assured by some judicious friends that no scholastic Order is to be hoped for at your publick Meeting Wherefore I may without any injury to my Cause decline it being ready to answer either by word before some discreet witnesses or by writing as you shall please to propose your Arguments But pray let them be Arguments not ill words as Libell Idolatry Murdering and other the like elegancies of yours In all wayes that become an ingenuous man and a Christian I am your servant All-Saints-Day Mr. B's Reply to Mr. A. P. Octob. 31. 53. DEar Sir Si judicas cognosce My self am best able to inform you both what my Thoughts are and what my Actions are Ever since I was initiated into Holy Orders which was above twenty years since it hath been my Design in preaching with sincerity and simplicity of heart I thank God though with much weakness to commend unto my Hearers both the Form and the Power of Godliness not one without the other but Both Quae Deus conjunxit I could never approve of those that pretending to set up the Power cry down the Form that is all decent and comely Rites and Ceremonies ordained by the Church nor of those that while they were zealous for Rites and Forms neglected the Power The Church of England I have always reverenced I mean in respect of the excellent constitutions and Laws of it as for corrupt practices of Officers or Ministers therein I can be sorry for them I cannot defend them And now since the late obstinate Disorders of our people I am more in love with the Beauty of the Church appearing still in the said constitutions Till I find a better Church I must have leave to continue in the communion of this A causeless separation from it I cannot excuse from the crime of Schism In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can and after the best preparation I can use admit only those that joyn with me in holy professions and serious and solemn engagements to lead a Christian life If I be enformed of any particular that scandalously breaks his Vow I will take heed how I admit him again without satisfaction But where things are doubtful I encline to the more favourable part Private Conference either by word or Letter I much desire with any of your Temper Publick I refuse not if it may be quiet and orderly Your Letter I much thank you for I will study it and give you Account This general Answer I scribled and sent you this next morn after the receit of yours that you may know I have kindly taken it and that I heartily am SIR Yours C. B. His fuller Answer to Mr. A. P. Dear Sir THe Zeal that sparkles all over your Letter of the 26. of Octo. which I have now had leasure to read so often that I can read it perfectly calls for a more particular Answer than I gave you on Monday last Expect only a few brief notes upon it till I have the opportunity of a friendly meeting You say you do not find but Mr. H. proceeded according to what I proposed to him My note shews that I offered a meeting at the place he would appoint in the presence of some discreet Auditors What place can be understood but a private place or house as I also explaned my self to the Baylif that received of me the Paper mentioning his house or Mr. F's so that it is no receding from my offer but a refusal of an unreasonable demand if I come not among the confused multitude Peruse a passage in Hookers Preface concerning publick Conferences or Disputes and consider whether Mr. H. his publike meeting will admit of any such Rules You say You are grieved to hear of me as an Opposer of Reformation c. If you would make it appear to me that the work at Winchcomb is a work of true Reformation Oh how glad should I be to contribute my best aid to it But I administer the holy things you say to Prophane Wretches the haters of Godliness who the next hour c. We confess our selves to God miserable and wretched sinners but we trust in his mercy that he will accept us in Christ not weiging our merits but pardoning our offences I shall use the best means I can to find out those you characterize and deal with them accordingly but after all care there may be false Professors and Revolters in the truest Church I countenance none in their corrupt and loose waies but on the contrary shew the danger of such looseness and exhort unto all Gospel-Order nor do I know any of my Company that do
call the place so B. I deny that proposition prove it W. The People of God are alone his House God dwells in the Hearts of his Saints B. I Answer the House of God is either the Spiritual House or the Material House The Hearts of his Elect People are the Spiritual House wherein it pleaseth God to dwell and reside This place built by our pious Ancestors and separated from other uses to his Honour and Service may without offence be called his Material House W. This House was not built for the Honour and Service of God B. I expect your proof of that Proposition W. Thus The House built in the reign of Popery and for the Honour and Adoration of Saints was not built for the honour and Service of God But this House was built in the reign of Popery and for the Honour and Adoration of Saints Therefore this House was not built for the Honour and Service of God B. I repeat The House built c. And I answer to the major by distinguishing of the end for which the House was built The End is either principal or less principal This House was built for the Honour and service of God as the principal End it was built for the Honour and Adoration of Saints as the less principal End In the Reformation of Religion our Church reteined the first End and rectifyed the second Honouring the Saints with a pious Memory not Adoring them with divine Worship Hear the Church her self speak in her excellent Liturgy W. H. Away with it we will hear none of your Liturgy and old Forms B. But I must clear the Church from all suspicion of Adoring the Saints and make the Truth evident out of the Collect for All-Saints day and 't is worthy to be heard of All Almighty God which hast knit together thy elect in one Communion and fellowship in the mystical body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and Godly living that we may come to those unspeakable joys which thou hast prepared for them that unfeignedly love thee through Jesus Christ our Lord Amen I beseech you All to take notice that our Church is free from that superstition or whatever it be called wherewith the Church of Rome is justly charged The Saints are in our Prayers for imitation not for adoration Our Houses therefore being truly built at first for God's Service and now used by us for the right end the setting apart of such places for divine Worship makes them relatively holy and gives God a peculiar Title to them and he owns them for his My House shall be called a House of prayer W. Your own House may be as well used so and called Gods House and a holy place B. No Though God may be served in every place and I serve him dayly in my own house yet the publick place separated for his service I say becomes his by a peculiar right All the world is his but our Churches are his to a singular and holy purpose by a singular dedication As he hath his Day so also a place for his Worship both Holy Keep ye my Sabbath and reverence my Sanctuary For your satisfaction see Mr. Mede's Divine Treatise upon Hallowed be thy name and his letter to D. Twiss Now let us Hoc agere and come to the business of the day H. To the Question of the day my first Argument is this That it is not lawfull to administer the Sacrament in your parish-Parish-Churches thus I prove If you have not a true calling in your Church of England then it is not lawfull for you to administer the Sacrament in your parish-Parish-Churches But you have not a true Calling in your Church of England Therefore it is not lawfull for you to minister the Sacrament in your parish-Parish-Churches B. I repeat If we have not c. I deny your minor and affirm we have a true calling in our Church of England H. If in your calling by the Bishops you are engaged to superstitious and unlawful practices then your calling in the Church of England is not a true Calling but in your calling by the Bishops you are engaged to superstitious and unlawful practices Therefore your Calling in the Church of England is not a true Calling B. I deny your minor and affirme we are not engaged to any superstitious and unlawfull practices is our Calling by the Bishops H. The keeping of Holy-dayes I do not mean Holy-dayes upon occasion as our Thanksgiving dayes but your set holy-dayes the keeping of your holy-dayes is an unlawfull practice But in your Calling by the Bishops you are ingaged to the keeping of Holy-dayes Therefore in the Calling by the Bishops you are ingaged to unlawfull practices B. I deny your major and affirm that the keeping of our holy-dayes is not an unlawfull practice H. A practice against Gods command is an unlawfull practice But your practice is against Gods command Therfore your practice is an unlawfull practice B. Not against God's command how prove you that H. My text is in 20. Exod. where you shall find it a part of the fourth Commandement Six dayes shalt thou labour and do all that thou hast to do Therefore it is against Gods command to keep any one of the six dayes holy B. I answer two wayes 1. By retortion 2. By interpretation 1. By retortion I say your Argument rebounds upon your self and condemnes your own practice and that Text in your sense that we are commanded to labour six dayes takes away as well occasionall holy-dayes as set and recurrent For our Thanksgiving dayes are not dayes of labour 2. By interpretation the words you urge are not preceptive but permissive God requires one day in seven and allowes us six not denying us the liberty if we be so devout as to consecrate some part of them also to his publick Service The Jewes had among their holy-dayes the feast of Dedication of human Institution which yet we read that Christ himself observed H. Worship not instituted by God is unlawfull Worship But your Holy-dayes are a Worship not instituted by God but by human authority therefore your holy-dayes are unlawfull Worship B. I answer to the minor and say that our holy-dayes are not the Worship it self but a circumstance of the Worship and circumstances of Gods Worship may be ordained lawfully by men H. Well your calling by the Bishops however is not lawfull and thus I prove it If the Scripture allowes of no Diocesan Bishops then your calling by the Bishops is not lawfull But the Scripture allowes of no Diocesan Bishops Therefore c. B. I deny your minor and affirme the Scripture does allow Diocesan Bishops H. There is not so much as the name of a Diocesan Bishop in all the Scripture B. But there is more than the Name there is the Thing there is the Office The word Trinity is not in the Scripture yet we Believe the Trinity H. Where doth the
Temporall Governors power Spirituall B. The power of Civill Magistrates in matters of religion is called Ecclesiasticall or Spirituall in respect of the object of it about which it is conversant not in respect of the manner of operating For the supreme powers do not minister in holy things in the Word and Sacraments and censures but they take care and provide that these ministrations be rightly and orderly performed H. But how prove you an appeal to be made to the highest power in a Church-case B. Saint Paul appealed unto Caesar Actâ— 25. 10 11. Tr. Yea but that appeal was in a cause concerning sedition B. Hear himself speak For the Resurrection of the dead am I called in question Act. 23. 6. W. That was said in policy to divide the Pharisees and Sadduces B. However the Apostle spake nothing but the truth as appears also by the words of Festus Act. 23. 19. The question was whether he might preach Jesus and the Resurrection Tr. That Caesar was Nero a heathen tyrant and persecutor a fit man to meddle with Religion B. He was it seems fir for Paul to appeal unto for want of a better and had he acquitted the Apostle he had thereby given him a right against the Jews See Grotius of Authority concerning this particular and the whole matter As for the Supremacy of Christian Kings this is one argument If the Jewish Kings had power in matters of Religion then have the Christian Kings the like power But the Jewish Kings c. To. Let me adde another Argument out of the Prophet concerning the Christian Church Kings shall be her nursing Fathers and Queenes her nursing Mothers W. Read out the verse and you are answered They shall bow down to thee with their faces to the earth Is 49. 23. Here is subjection rather than superiority To. A superiority of Government and Patronage is included in the name of Father but these Fathers are Sons of the Church too in another sense and subject to the spirituall guides of their soules subjection and Government may consist together in severall respects B. Will you turne to the Text in Matth. 18. once more and hear a fair Interpretation of it out of the Excellent Paraphrast Tell it to the Church i. e. to the Rulers of the Assemblies Verily I say unto you to you the designed Rulers of the Church and your Successors the Bishops H. Enough enough pray who is your Author there B. Regard not so much who as what No matter whose the words are if they cleer the Text. This Author Mr. Tr. shews you the true sense of the next verse concerning two or three It is the manner of Scripture where severall things are mentioned to resume the last first and so go back In this retrogradous order the Power of the Church which was last mentioned is spoken of v. 18. and then the two or three are again mentioned which were spoken of v. 16. I will cleer it if you please by sundry the like passages See in of Binding and Loosing pag. 12. c. W. We have enough of you already I would not goe over the door sill to Dispute with one upon whose spirit I see so much of the Pope B. No Gloster-Hall man would say so but you And you say so because you have nothing else to say I am far from Popery and I doubt you are neer it with your Independency Col. A. But Pray-thee what Author have you there on the Text B. I will obey you It is the great ornament of the English Church the Learned and pious Doctor Hammond W. c. An Arminian an Arminian To. That 's a very indirect answer when the words alleged tend not to Arminianism but to the support of Christianism B. I feared you would cast some aspersion upon this Brave Man and therefore would have concealed his name under a silent veneration But you are mistaken when you think the Doctrine of Universall Redemption Arminianism It was the Doctrine of the Church of England before Arminius was born Wee learn it out of the old Church-Catechism I believe in Jesus Christ who redeemed me all mankind And the Church hath learned it out of the plaine Scripture where Christ is the Lamb of God that taketh away the sins of the World c. To. God would have all men to be saved Therefore Christ is the Redeemer of all men Col. A. Paul in that Text to Tim speaks de generibus singulorum not de singulis generum B. S. Paul speaks de singulis generum for elsewhere it is said Christ tasted death for every man Heb. 2. 9. a convincing Text. W. There is a distinction of voluntas signi beneplaciti B. If God hath signified and revealed to us that he would have all men to be saved then it is most true that he would have All men to be saved But he hath signified c. He knows not to lye or to dissemble C. I desire to propose an Argument in this Question if you please to answer me B. Most willingly You are a courteous Gentleman C. If Christ died for all men then shall all men be saved But all men shall not be saved Therefore B. I deny the sequel of your major C. Christ cannot fail of his intention Therefore if Christ died for all men all men shall be saved B. I deny your Antecedent C. To fail of ones intention argues imperfefection But you must not lay any imperfection upon Christ B. No by no meanes Therefore I answer One may fail of his intention two waye either by ones own fault or by the fault of another to whom good is intended Christ failes of his intention not through his own fault but ours he is not wanting to us we are wanting to our selves And I beseech you all dear Christians take heed of conceiving hard thoughts of God of Christ as if he would the death of a sinner Tr. God in his eternall Purpose hath appointed to save some and to damne others B. The purpose of God is absolute or conditionall God purposeth not the damnation of any absolutely but Conditionally upon his refusall of the meanes And for election consider what the Apostle saith He hath chosen us in Christ Eph. 1. 4. See also the judicious Mr. Hooker's distinction of Gods generall inclination and his occasioned Will lib. 5. s 49. Wherefore Beloved I charge you again Take heed that you think not ill of God and of Christ as if he were not really and sincerely willing you should be saved Hear Christ mourning affectionately over Jerusalem How oft would I and thou wouldst not Hear God speaking most pathetically in the Prophet As I live saith the Lord I desire not the death of a sinner Will you not take his word Take his Oath As I live saith the Lord I desire not the death of a sinner but that he turn from his way and live Turn ye Turn ye why will ye dye O house of Israel Turn yee Turn
yee why will ye dye O yee opposers of the Truth H. You see Brethren what he is we have enough of him It is high time to conclude Sir I desire to conclude all with Prayer B. Sir I have answered your Objections and I take my leave of you For to your Prayers I fear I shall not be able to answer AMEN PSAL. 115. 1. Not unto us O Lord not unto us but unto Thy Name give the Prayse for thy Mercy and for thy Truths sake ADDITIONS ON the By it was said by Mr. To. that although there be no precept for Episcopacy in the New Testament the Apostolicall Institution of it is enough to commend it to us For we have not more to shew for the Lords day than for Episcopacy How then can we maintain the one and abolish the other When the opponent rejected the Authority of the Primitive Church Mr. To. said You do the Papists greater service than you are aware when for feare of Popery you disclaim the Fathers Col. A. In the Revelation the Lords day is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the name and we have the practice in other places Holy assemblies on the first day of the week To. True Sir and so much we have for Episcopacy as hath been shewed already B. I remember well I have heard the Learned Doctor of the Chair Dr. Prideaux publickly declaring in the Divinity School that he could not prove the observation of the Lords day by Divine Command in any place of the New Testament but that the Apostolicall practice and example followed by the Church was sufficient to give it a kind of Divine right The like may be said for Episcopacy Church by plain Grammaticall construction doth signify no other thing than the Lords house From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kyrc and by adding letters of aspiration Church Hooker l. 5. 13. See the great Hugo Grotius of Authority Ch. 11. Also the Considerations touching the change of Church-Government The Respondent not knowing the most eager Disputant among his Opponents craved his name I was your Collegue saith he B. What I. W. of Gloster-Hall you were an early student in Divinity I remember you read Dr. Prideaux Lectures De Absoluto Decreto c. when you were but a Fresh-man He is now admonished to study his Antecessor at Tewksbury Mr. Geeres Book against Separation entituled Vindiciae Ecclesiae Anglicanae Another of the Opponents Mr. Tr. asked the Respondent whether he did not Preach before he was Ordained Yes said he once or twice in this Church above twenty years since being Mr of Arts and after that Tryall of my self I entred into Orders Your men do not so See Grotius of Authority pag. 181. Mr. W. At the mention of Christmas was startled and cried Popery Mr. B. Answered there is no hurt in the Word and for the Thing the keeping of that and other Christian Festivalls we commend the sober Christian to the Resolution of the sixt Quaere by the eminent Dr. Hammond Where the Respondent distinguisheth of Bishops as Lords as Fathers he would not have the Reader suspect him as if he envied any temporall Honour or Riches to the Fathers of the Church For who knew how to abound so well as They The good works of the Bishops of England would make a fair volume which perhaps some body will collect Our Mother Oxford especially cannot forget how magnificent Founders and Benefactors she hath had of this sacred Order One of the Opponents about admission of people to the Sacrament urged that proverbiall speech of Christ Matth. 7. 16. Do men gather grapes of thorns or figs of thistles No said the Respondent while they continue such but on their Conversion they may For the true sense of that place hear the Divine Paraphrast By their fruits ye shall know them Ye shall certainly know them and discern them if you take notice of and weigh the doctrins which when they have gotten some Authority with you they will presently endeavour to infuse into you They that make no other use of their being counted Prophets but to infuse higher degrees of all kind of piety and charity into you ye may resolve they are sent from God For the Devill would never help men to credit and reputation in the world who should make use of it only to the advancement of piety But if their designs be to infuse into their followers any seeds of impiety injustice uncleanness uncharitableness sedition rebellion c. Let their pretences and behaviour be never so fair be sure they are false Prophets When it was said by the Respondent that Christ died for all men one Cr. a disciple of Mr. H. was heard to say Then it seems Christ dyed for the Devills and all not considering that Divine Text to the Hebrews 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham Where the Paraphrast judiciously as his manner is amending the Translation saith For t is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly To his Congregation at Sudeley-Castle ANd now Beloved I end with a Request to you in Saint Peter's words Giving all diligence adde to your Faith Vertue and to your Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly-kindness and to Brotherly-kindness Charity For if these things be in you abound the greatest objection of our Opponents will be then fully answered if it be not yet Let no man suffer sin upon his Brother but let us exhort and admonish one another lovingly and faithfully and let the most knowing and Zealous among you assist the Minister in the discharge of his duty that no open and notorious liver may presume to come with us to the Holy Table Let us pray for a setled Publick Discipline but in the mean let us settle our selves and keep as good order as we can Let us shew the sincerity of our Religion by our mutuall Love and by our Meekness and Charity to our Enemyes and Calumniators Let us evidence our having the Spirit not by bold intrusion into offices not committed to us but by bringing forth the fruits of the Spirit Love Joy Peace Long-suffering and the rest Finally let us not be weary of Welldoing but go on in every good Work with courage and alacrity with our eyes fixed upon Heaven so shall the mouth of the Adversary be stopped and the Lord shall open our lips and our mouth shall shew forth his praise Amen Your Servant for Christs sake C. B. Scripsi 23. Novem. die St. Clementis natali meo 45. An. Ch. 1653. N. N. To the Reader CHristian Reader Know that after the Disputation ended between two and three in the Afternoon
particular men sufficiently catechised without any publick cognizance of their crime or process of admonition first and second or that designe that exclusion to any other end than ut peccantes resipiscant the reducing sinners to repentance and therefore no small petty trifle is a sufficient matter for this but contumacious continuing in some scandalous sin after admonitions from which when they return again by a sincere approved repentance they are to be absolved In his Preface THat the power of Binding and Loosing may be restored to its full vigour in this Church againe and wherever sobriety shall advise by addition of penitentiall Canons be reformed or regulated and being put into the primitive chanell may there be permitted to shew forth it self in the native purity and brightness and so being ordered according to Gods designation obtain Gods blessing to make it effectuall to its end shall be the prayer of him who professes to love and admire the beauty of this fabrick of the Church of England even when it lyâ—s polluted in its blood and to wish no greater blessing to its dearest friends or for whom he daily prayes most implacable enemies than that the scales may fall off from all our eyes that we may see and value what is so illustriously conspicuous and estimable in it self c. If the abuses and excesses and mistakes were removed and that which is Christian and Apostolicall revived and restored in prudence and sobriety might yet again shew the world the use of that Prelacy which is now so zealously contemned and recover at once the order and the estimation of it set more Saints on their knees in petitions for the reducing and restoring than ever employed their hands toward the suppressing of it D. Jer. Taylor in the Dedicatory before his Winter-Sermons Of preaching WHo would have in him so little of a man as not to be greedy of the Word of God and of holy Ordinances even therefore because they are so hard to have And this evill although it can have no excuse yet it hath a great and a certain cause For the Word of God still creates new Appetites as it satisfies the old and enlarges the capacity as it fills the first propensities of the Spirit For all spirituall blessings are seeds of Immortality and of infinite felicitie they swell up to the comprehensions of Eternity and the desires of the soul can never be wearied but when they are decayed as the stomack will be craving every day unless it be sick and abused But every mans experience tels him now that because men have not Preaching they less desire it their long fasting makes them not to love their meat and so we have cause to fear the people will fall to an Atrophy then to a loathing of holy food and then Gods anger will follow the method of our sin and send a famine of the word and Sacraments Paulo post And by the same instrument Preaching God restored the beauty of the Church when it was necessary she should be reformed it was the assiduous and learned Preaching of those whom God chose for his Ministers in that work that wrought the Advantages and perswaded those Truths which are the enamel and beauty of our Churches And because by the same means all things are preserved by which they are produc'd it cannot but be certain that the present State of the Church requires a greater care and prudence in this Ministry than ever especially since by Preaching some endeavour to supplant Preaching and by intercepting the fruits of the flocks to dishearten the shepheards from their Attendances The same Author Of Zeal p. 185. ANy zeal is proper for Religion but the zeal of the Sword and the zeal of anger this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitterness of zeal and it is a certain temptation to every man against his duty for if the Sword turns Preacher and dictates Propositions by Empire instead of Arguments and engraves them in mens hearts with a Ponyard that it shall be death to believe what I innocently and ignorantly am perswaded of it must needs be unsafe to try the Spirits to try all things to make enquiry And yet without this liberty no man can justify himself before God or man nor confidently say that his Religion is best since he cannot without a final danger make himself able to give a right sentence and to follow that which he finds to be the best This may ruin Souls by making Hypocrits or careless and complyant against conscience or without it but it doth not save Souls though peradventure it should force them to a good opinion This is inordination of zeal For Christ by reptoving St. Peter drawing his Sword even in the cause of Christ for his sacred and yet injur'd person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact teaches us not to use the Sword though in the cause of God or for God himself because he will secure his own interest only let him be served as himself is pleased to command and it is like Moses passion it throws the Tables of the Law out of our hands and breaks them in pieces out of indignation to see them broken This is the zeal that is now in fashion and hath almost spoiled Religigion Men like the zealots of the Jews cry up their Sect and in it their Interest they affect Disciples and fight against the Opponents And we shall find in Scripture that when the Apostles began to Preach the meekness of the Christian institution salvation and promises charity and humility there was a zeal set up against them The Apostles were zealous for the Gospel The Jews were zealous for the Law And see what different effect these two zeals did produce The zeal of the Law came to this They stirred up the City they made tumults they sent parties of Souldiers to silence and to imprison the Preachers c. But the zeal of the Apostles was this They Preached publickly and privatly they prayed for all men they wept to God for the hardness of mens hearts they became all things to all men c. They endured every man and wronged no man They would do any good thing and suffer any evill if they had but hopes to prevail upon a Soul They perswaded men meekly they entreated them humbly they convinced them powerfully they watched for their good but medled not with their interest c. L. Hatton in the Preface to his Psalter Of Union HE that is ready to joyn with all the societies of Christians in the world in those things which are certainly true just and pious gives great probation that he hath at least animum Catholicum no Schismatical Soul because he would actually communicate with all Christendome if bona fides in falso articulo sincere perswasion be it true or false did not disoblige him since he clearly distinguishes persons from things and in all good things communicates with persons bad enough in others This is the Communion of Charity