ΕΙΡΗÎΙΚΟΠOR A TREATISE OF PEACE BETWEEN The two visible divided PARTIES Wherein is enquired 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference consists 4. How they fell out 5. Wherein they ought to agree 6. How they may be perswaded unto peace 7. By what means Reconciliation may be made between them How beautiful are the feet of them that preach the Gospel of Peace and bring glad tidings of good things Rom. 10.15 Blessed are the Peace-makers for they shall be called the Sons of God Math. 5.9 And Behold what maner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 3.1 By Irenaeus Philadelphus Philanthropus Presbyter and Professor of the more ancient Doctrine LONDON Printed by T. J. for Nath Brooks at the Angel in Cornhil 1660. A PREFACE TO THE Godly Learned READER IT is not the duty of a genuine childe to be still and silent when he hears his Parents chiding much less to be so disobedient as to provoke them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O well done Socrates O well said Xantippe When the dumb Son of Craesus saw one ready to kill his Father the indignity of the fact made him speak and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill not Craesus And indeed what ingenuous son of the Church can see the Reverend fathers of it and the Presbyters whose love should be as conjugal to maintain not onely a domestical and friendly chiding but even open enmity and strife so that they break out into sides and parties and are even at daggers drawing as we say what child can see this misbeseeming contention but he must step in and part the fray he must speak a word of pacification and reconciliation between them For although Solon would not that any should be Neuters when the City is rent by schism yet he forbids not endeavour of any to make peace Or if he or any other should so envy the blessing of peace unto a divided people sure I am a wiser then he hath said Blessed are the peace-makers for they shall be called the Sons of God When therefore I saw two parties who ought to be most dear one to other standing at defiance one against the other and no intercessor no mediator of their tribe between them I was constrained to undertake this Task Which indeed is a business worthy the labour of one far more able then my self Yet hath no man imposed this work upon me nor had I any other motive but the love of the God of peace and love who is the love it self the common love to mankinde the love to my countrey too lately rent and torn by civil wars upon the same occasion my love unto my dear Mother the Church of God So that it is purely a work and labour of love which accordingly I desire may be lovingly accepted I know it will be questioned who hath made this bold attempt to interpose himself as an umpire between two so potent adversaries I was aware of that as well knowing that he who parts a fray oftentimes bears blowes from both sides And what account do partial men make of such They esteem them as neuters and luke-warm persons And therefore such have great need to be supported and encouraged by the God of peace and love Moses had experience of this when he went about to make peace between his brethren Exod 2.13 who made thee a Prince and a Judge over us And what aspersions suffered the Apostles and Ambassadors of peace and how contrary to their profession and practise That they were disturbers of the common peace deceivers enemies to Government and many like slanders When St. Peter went about to break down the Partition-wall of Jewish ceremonies and so to make peace between Jewes and Gentiles he was accused of it as a great crime and put to his apology Acts 11. And when St. Paul went about to promote the same business what opposition found he both from Jewes and Gentiles Scourged stoned imprisoned buffeted reviled persecuted accounted unworthy to live upon the earth Yea Christ himself the peace it self and true peace-maker what contradiction of sinners did he suffer against himself for the very same work in the eminency of it Wherefore it is enough for the disciple that he be as his master and the servant as his Lord. Nor do I fear to spend or to be spent for the advancement of so great a work Howbeit that mine endeavours might the rather prosper I have concealed my name as well knowing that men are wont to make a God or a devil of a mans name If such or such a precious man speak this or that it 's received as an oracle from God if the same thing be spoken by one decryed as supposed heterodox and erroneous it 's esteemed by the same men a damnable errour I desire therefore that the judicious Reader will rather have regard to the subject and matter before him then trouble himself with enquiring whence it comes But truely there is so much the less hope of prevailing with men in this business because we see how loosely the bond of perfectness is tied how weak how briâ—â—â—â— is even among Professors of Religion how loving how dear how familiar soever they seem to be if a little honor or gain accrew to some one or other whereof all were capable presently envy and strife ariseth detraction and evil speaking As you have seen a company of dogs playing together it 's a resemblance befitted such currish friendship you would think they loved one another extremely cast but a bone among them they are presently together by the ears And because most men are of Themistocles minde they love to hear themselves well spoken of and of Sauls popularity they would be honored before the multitude therefore they make a tacite Covenant among themselves no way to disquiet or molest one another in their sins As if the angry man should agree with the drunkard upbraid not me with my peevishness and I 'le not trouble thee with thy ripling Spare me saith the coveteous man to the proud meddle not with my coveteousness and I 'le take no notice of thy pride Say nothing of my revengfulness saith the vindicative man and I 'le not molest thee with thine incontinency c. such Covenants as these seldom or never come above bord but are contracted by mutual and tacite consent because most men extremely love themselves their ease and security in the flesh And while these contracts last all the devils goods are in peace his wrath his intemperancy his pride his coveteousness his uncleaness his revengefulness and all the rest So that what ever pretence of religious tyes there may be among these men these are no other then the bonds of iniquity For the true love and peace is founded â—â—â—urity as St. James teacheth chap. 3. And if so â—â—ere would not be such mutual connivence at one anothers
29.8 Saul persecuting David troubled the Land 1 Sam. 14.29 And another Saul like him persecuted Christ Acts 9. They both figure the arrogancy of self-seeking men that 's Saul who envy the reign of the true David the love of God and our Neighbor Every hot-headed fool can blow the coals of Dissention but moderate and understanding men onely men of an excellent spirit or as it is in the Hebrew Prov. 17.27 men of a cool spirit can quench that fire And this I shall endeavor by the help of God at this time And 't is high time when the sparks of this fools-fire flee abroad in the dark among the ignorant people in Pamphlets and scurrilous Libels in Tavern and Ale-house meetings in pot-valor in siding and encouraging either other his respective party in deriding and jeering in detracting and slandring in rayling and inveighing it concerns thee and me and every one who profess obedience to the Gospel of Peace to put to his helping hand and to pluck his brother out of the fire That this may be done and Peace and Reconciliation made between Parties at so great a distance we must enquire 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference between them consists 4. How they fell out 5. Wherein they ought to agree 6. How they may be perswaded unto Peace 7. By what means Reconciliation may be made 1. What Peace is here intended Surely not all that is called by that name That name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knitting together in one so that Peace in general is an Union or Agreement But there is a bastard kinde of Peace which may consist with sin and iniquity such as ungodly men maintain among themselves who mean while are enemies to the true Peace Such is that whereof Jeremy speaks Jer. 6.14 where the Prophet deciphers such a condition as we shall finde ordinarily in the world a mutual humoring and pleasing one another and procuring one to other ease and quietness in the flesh A Peace endeavored and pursued by all men and with all men And for the greater confirmation of that Peace the Priests and Prophets of that time had learnt to sing Placebo and would God they sung not to the same tune in our time they complied with carnal men for the promoting of their own and others temporal advantages for the obtaining their corrupt interests gaining for themselves and others ease pleasure profit credit and reputation in the world whereas indeed this is no true peace but a more fleshly security For so the Prophet describes it From the least of them even to the greatest of them every one is given to covetousness from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people slightly saying Peace peace when there is no peace Christ came not to send such a Peace upon the earth Nihil boni est in unitate nisi unitas sit in bone There is no good in Unity unless unity be in Goodness The true Christian peace the peace we would promote is joyned with Righteousness Psal 85 14. with Holiness Hebr. 12.14 with Truth Zach. 8.16 with Joy in the Holy Ghost Rom. 14.17 Such a Peace may be described Tranquillitas Ordinis a Tranquillity of Order or Ordinata concordia an Orderly Agreement of men one with other For where there 's no order there 's confusion where there 's confusion there 's disturbance and breach of peace Where there is strife and contention which is opposite unto peace there is confusion and every evil work saith the Apostle James 3.16 Therefore confusion and peace are opposite one to other 1 Cor. 14.33 God is not the God of confusion but of peace as in all the Churches of the Saints Peace therefore consisting in Order it involves a relation to another and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Relative and in reference unto another whether that other be our own conscience when the war of our affections and lusts fighting against the soul is ended for so the effect of righteousness is peace Esay 32.17 Or which differs not really but onely formally from the former whether that other be God himself for so being made righteous by faith we have peace with God Rom. 5.1 Or whether that other be all other men besides our selves And this is the peace especially which we should all endeavor to follow which yet supposeth the two former peace of Conscience and peace with God which is the foundation of all true peace with men For so the Saints are filled with this peace by believing Romans 15.13 That we may the better understand this our duty we must know that this Peace Union and Agreement hath Love for the Root of it Which being two-fold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his vertues and lovely qualities or else that love whe ewith we affect another ut sit bonus though he be bad for the present that he may be good and so we love his person not his ill qualities and conditions And to these two we may adde a third kinde of Love Complacentiae Benevolentiae simul as when we love one who hath some good beginnings of good wrought in him According to the first kinde of Love holy men of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 John v. 14. And their love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits all the holy ones of God together all the world over According to the second kinde of love a good man may love his ill neighbor and by his love win upon him and make him lovely According to the third a good father loves his towardly childe that he may grow in grace and the laudable beauty of an holy life and so become in person and qualities every way lovely Answerable hereunto Peace which proceeds from Love must be proportioned and extended unto men whereof because some are good holy gracious and vertuous and may be truly called Christians Others evil unholy unrighteous and untoward and though called yet indeed falsly called Christians because they have not that life which should make them truly such Others there are in a middle way between both with all these we must maintain an outward peace but differently thorough and perfect with the first sort with those we must maintain entire peace which proceeds from the first kinde of love the Love of complacency With the second we must exercise entire peace also but not so thorough so perfect and intimate as with the first but such onely as they are capable of because this peace proceeds onely from the second kinde of love the love of Benevolence or bounty With the third
sins but a rebuking of our brother otherwise all this pretence of love is indeed no other then hatred according to the Lords own reasoning Levit. 19. Yea among those who seem to hold the bond of perfectnes more inviolably how remissly and negligently is peace maintained A cross word a little disrespect some small detriment and loss it ravels all that love and peace which had long time been knitting together But an Opinion that like Samsons foxes it sets all on fire and scatters them like Babel And a little breach maâ—es a perpetual rupture and division Solomon tells us that the beginning of strife is as the letting forth of waters Pro. 17.14 but he saith not what the end will be Whereas indeed the people of God who are firmely bound in the bond of perfectness are like the more subtil and purer creatures like the more spiritual natures as when the Sun-beames are divided they immediately unite themselves together again so doth the air and water saith the wise man much more do the saints of God who are of a spiritual and heavenly nature if there fall out any unhappy division among them they unite themselves presently together again in the perfect bond And this people of God invite all men to partake with them and to be joyned with them in the same bond as St. Joâ—â— in the name of them all saith That which we have seen and heard declare we unto you that you also may have fellowship with us And truely our fellowship is with the Father and with his Son Jesus Christ 1 John 1.3 But such is the bewitching of unrighteousness saith Solomon and such a jealousie upon every motion made that way though the most excellent way that it is very hardly entertained by any unless they know well the person whence it comes and that he is of their own side Howbeit in other matters men are not so partial and curious As were you in danger of wrack at sea or your house were on fire which God forbid and some one came out of good will to help you would you refuse his help unless you knew of what Religion he were Or suppose some person of great quality were dangerously sick and the Colledge of Physitians were advised withal would a soveraign remedy be rejected because offered by the hand of a plain simple man unless you knew of whose Church he were and what his judgement was concerning predestination election and reprobation Certainly that very tender of love in your distress might prove him a good man at least to you what ever his Religion were 't is possible a man may be a very good Christian yet of none of the visible Religions in the world Nor are you wont to neglect a good commodity at a small price though profered by a Jew or a Mahumetan Now are there not many at this day who concerning faith have suffered shipwrack making a naked belief all their Religion whence it comes to pass that iniquity burns like a fire Isaiah 9. Yea do not many instead of the fear and love of God and keeping his commandments continue doting or rather sick or mad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about questions and contentions about words whereof cometh envy strife railings or blasphemies evil surmises or suspicions perverse disputings of men of corrupt mindes and destitute of the truth supposing that gain is godliness And although the precious truths of God be manifestly revealed unto them yet do they utterly refuse to be holpen except by some of their own party I thought it therefore most safe for my self and more conducing unto these mens information to appear to them under a disguise that I might deceive them into a better minde But since His Majesty in His most moderate Declaration hath now condescended so low as may consist with His Authority and Prerogative and used all real inducements unto peace and unity what farther means is left for the restoring of this Church and Kingdom disjoynted yea broken and scattered like the dry bones which Ezekiel saw Ezek. 37. what means is left for the bringing them to life again but the indeavors of wise pious and moderate men their examples counsels and prayers By such moderate men the Kingdom stands and the Church also And what means did the Lord command Ezekiel to use but prophesying to the dry bones and prophesying to the windes for a breath upon them There is some hope therefore of restauration left since the Lord commands Ezekiel to prophesie to the dry bones and say unto them Hear the word of the Lord. O that the wise pious and moderate men according to the strength of God in them that 's Ezekiel would drop their word upon these dry bones O that they would pray to the father of spirits that he would vouchsafe them the spirit of life and the spirit of moderation that every bone may know its place and come unto its bone that there may be a mutual yielding according to the due measure of every part that so all may become one body as the elements cannot become one body while their qualities are in their intense but in their remiss degrees and tempered one by other Untill this be done what anguish what dolour and pain disquiets and torments the whole body But when every one knowes his place and moves in it as he ought with delight what a change will then follow What less then even life from the dead Then shall the whole Church rise up tanquam acies ordinata as an army with banners Cant. 1.4.6.4 and the great banner over all shall be love Then shall judgement righteousness and peace be set up in the earth judgement shall run down like water and righteousness like a mighty stream and abundance of peace so long as the moon endureth Then shall there be no more strife who should be the greatest or who should rule others but all shall yield unto the Lord his Kingdome in righteousness peace and joy in the holy ghost O that this were come to pass in every one of our souls ΕΙΡΗÎΙΚΟΠOr A Treatise of PEACE BETWEEN The two visible divided PARTIES WHen a Scare-fire is once broken forth and spreads it self wastes and devours and endangers all the Neighbor-hood it is not then due time to enquire how it began or who kindled it but it concerns every one then to put to his hand and help to quench it Nor will I now enquire how our fire of dissention was kindled among us or who was the Bontefeu and Author of our Combustions For beside that such inquisition would be unseasonable should we stir the Embers wherein the Coals of burning Zeal lie glowing there might be danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of provoking and blowing up the like flames of contention Onely thus much we may say in general with the Wise Solomon that onely from pride comes contention And scornful proud men burn up the City but wise men turn away wrath as the LXX turn Proverbs
est uno verho non est noster Beneficâ—um tanti per annum valoris Orthodoxum aliquem conostris non dedecebit At super hacâ—re aliiisque pluribus Tilenus adeundus Unum autem exemplum addam quo tandem finiam Quidam haud it a pridem vir doctu partium Episcopalium venit in hanc â—u iam examinandus Illum inquisitorum antesignanus adoritur Inter alia consimilis farinae problemiata proposuit istud Quo sensu Deus author peccati dici potest Cui alter quo ait sensu Certe nullo nisi non-sensu Hominem praefidum impudentem perfrictae frontis Eo ventum audasiae uti quis Inquisitori eique primario ica responset Râ—icitur homo merito scilicet quippe qui Graâ—ia destitutus nempe non Dei sed Inquisitorum qualis ille Johan 9. a Phariseis pro responsatione haud absimili excommunicatus Quid ille Ad Patronum rem defert Quid Patronus Dicam impegit Inquifitori Quare impedit vocant Quid Inquisitor quid ille Ad Protectorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinat asylum iniquitatis Queritur apud ipsum contemni Commissionem examinatorum Nihil illam deinceps valituram si legi communi subâ—iciatur Hanc adveertite vos expostulationens Anglicanae libertatis reique publicae Assertores Quanta olim cura cautum est nequando Episcopi vim legibus inferrent Eccos Presbyteros eccos Indepentes superbum nomen qui a nulla omnino lege pendent exemptos volunt a communi lege se suosque Quod utique documento est fore uti si quando ipsirerum potiantur abrogaturos communilege suamque disciplinam pro lege secundum conscientiae sue dictamon imposituros Quod autem sititulis ac nominibus honorificis homines intumescant at an Metropolâ—â—â—â—orum Primatum Archiepiscoporum Episcoporum c. an alienereipublicae consimilibus Illi sunt Diocesani Presbyteri Archidiocesani c. qui sunt ad illum modum At hi conficti olim a Presbyteris asque in illorum locum sufficiendi Hoc ego certissime novi statutum a primariis Presbyterianarum partium neu quid ex immutata forma regiminis honorum titulorunave deperderetur Caeterum ex his quae conmemorata sunt haud arduum est consicere homunciones etiam sine titulis honorumque decoramentis opprimere alies ambitiose gerere se posse insolescere ac superbire As the Presbyters except against Titles of honor so likewise against Forms of Godliness and those of two sorts either Forms of Prayer or forms and modes of ceremonies which consist either in gesture or vesture As for the form of Prayer let us first enquire what that is against which their exceptions lie and then we shall endeavour to satisfie those exceptions The Liturgy or Common prayer so called is a System of select Scriptures Prayers and Praises proportioned according to the necessaries and spiritual proficiencies of all Gods people 1. To those under the fear of God in the entrance of the Liturgy certain sentences out of Scripture are premised shewing the necessity of Confessing our sins and raysing our hope of pardon and forgiveness of them Then followes a Form of Confession and after it Absolution from sins and the Lords-Prayer in special for the Remission of sins And because confession is either of sins or of prayse after the confession of sins followes the confession of prayse Which yet cannot rightly be performed unless the Lord enable us so to do And therefore we pray that the Lord would open our lips c. Accordingly we give glory to the holy and blessed Trinity And we exhort one another to sing unto the Lord and heartily to rejoyce in the strength of our salvation c. Psalm 95. In which Psalm after the declaration of Gods power David prevents an objection sutable to their state under fear and like unto those in Kadesh-barnea in the mutable and unsetled holyness of the childe-hood The objection may be framed thus we are not able through the power of God to subdue our sins and to perform acceptable service unto God and therefore we shall perish in our sins and never enter into the Heavenly rest The Psalmist therefore dehorts us from hardening our hearts lest we should be like those farthers of the Hebrewes whose carkasses fell in the Wilderness c. To which purpose the Apostle applies that part of the Psalm to the Hebrewes in the same spiritual estate Heb. 3. and 4. 2. To those under faith in Christ Christ is propounded in the Psalms as some of the Antients have interpreted all the Psalms of Christ and our Lord points us unto them as giving testimony of himself Luke 24. also as foreshewen in types and figures of the Law and storied of and prophesied of in others books of the Old Testament In regard of all which Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday Heb. 13. When these have some way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovered Christ unto us we break out into the praise of God saying or singing We praise thee O God c. After that Christ is discovered in types histories and prophesies more obscurely He is more clearly manifested in the flesh and expressed in one or other of the Evanglists or Acts of the Apostles After which the Church acknowledges and blesseth the Lord for exhibiting His Son according to the promises and his fore-runner John the Baptist Or which concerns all Nations Psalm 100. Oberoyful in the Lord all ye lands Then followes the confession of Faith in the Father Son and Spirit Out of this faith the Minister and People pray mutually one for other Which done the Minister prayes for those things which the Epistle or Gospel holds forth in the Collect gathered out of them then prayes for Peace and thirdly for Grace That we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his Governance to do always that which is righteous in his sight through Jesus Christ our Lord. In these prayers the Petitions are more general therefore the Litany is added containing more particular Petitions according to the several temporal or spiritual wants of Gods people Wherein and afterward prayers are made for the King the Royal issue and spiritual Governors according to 1 Tim. 2. 3. To those under the love of God and their neighbour is propounded a prayer out of largeness of heart unto God Unto whom all hearts are open all desires known unto whom no secrets are hâ—d that he will cleanse the thoughts of our hearts by the inspiration of his holy spirit that we may perfectly love him and worthily magnifie His holy name through Christ our Lord. This cannot be done unless the Lord be pleased to write his laws in our heart which we pray for which done we return to our prayer in special for the King and the royal issue c. Then such Scriptures are propounded for Epistles and Gospels as befit that eminent estate And because
they who are in such a condition have a more explicit knowledge of God the Father Son and Spirit and other Articles of the Faith the Nicene Creed is added And because prayer is to be accompanied with alms-giving certain sentences are then propounded stirring us up thereunto And so that Service concludes with a prayer for the whole state of Christs Church c. The like reason there is of Evening-prayer The explication of these and other particular services would require a just Tractate Against this form of prayer the Presbyters except For why should any form of prayer be imposed upon the people of God Or if any why so long Why that which is clogg'd with so many repetitions Why not a prayer more spiritual Must one and the same fit all ages of the Church Why are Godly men thereby hindred from the exercise of their gifts Why must they use such a form of prayer as is taken out of the Mass-book Yea why are many Canonical Scriptures left out of the Kalendar and Apocryphal placed in the room Episcopal men alleadge for themselves that there is no Church in the world no not that which the Presbyters account the best reformed but it hath a form of prayer Because not onely they who are grown up in religion but the young ones also who are not able to pray of themselves may thereby be instructed and taught how to pray such were Johns disciples and such were Christs whom therefore they both taught to pray But if exception be against a form because a form every conceived prayer is a form unto those who hear it which is well to be considered by them who except against a form of prayer because a form But if a form of prayer be needful they ask why so long a form of prayer Why hath it so many repetitions It 's true the Liturgy hath repetitions in it Yet are not all repetitions vain or Heathenish such as our Lord forbiddeth nor for that end but to express the fervency and ardour of affection And therefore we read many iterations of the same petition or thanksgiving which will amount to the same exception used by David as else where so especially Psalm 136. For his mercy endures for ever twenty six times used in that one psalm Yea and our Lord himself is said in his prayer to have used the same words But although this blame were justly laid upon the Common-prayer yet do not many of them who except against it much mend the matter in their conceived prayers wherein they use most what many repetitions especially when they are at a loss and know not what else to say which is not seldom And as for length of prayer The whole Liturgy Litany and all is not so long as many of their conceived prayers And if their prayers be so long surely it is their own fault if all that time they do not exercise their gifts What they say of spiritual prayers are there any more spiritual in all the Latine or Greek Liturgies How much less in these mens conceived prayers And if there bâ— some of all Dispensations in all Ages of the Church why may not this form of prayer composed as I have shewn fit all Ages of the Church Nor do Episcopal men deny but that many of the Church-prayers are extant in the Mass-book And is it not for the credit of the Roman Missal that so excellent prayers are found in it What though all the Epistles and Gospels or the most of them may be read in that Book Are they therefore one jote the worse Or is the Scripture any whit the less true because it hath been cited by the father of lies Feign the Mass as abominable as any man can make it will any reasonable man refuse what is unquestionably good because it hath been ill used May not the Sun shine upon a dunghil and yet loose nothing of its purity It is true that some Canonical Scriptures are omitted in the Kalendar and Apocryphal set in their place as the two Books of Chronicles the Book of Canticles the latter part of Ezekiels prophesie much of the Revelation and some others And why not For although all Scriptures were written for our edifying yet all Scriptures do not edifie alike As for those Canonical omitted the Episcopal man dares appeal to the Presbyter whether Adam Seth Enosh and the rest of the Genealogy edifie so much as the Scripture Canonical or Apocryphal appointed to be read in place of it Yea whether the History of Judith may not edifie as well as the History of Jael Yea why he though with much study he hath hardly attained to the true meaning of the latter chapter of Ezekiel and the Book of Canticles and the Revelation yet should desire that the same Scriptures should be propounded to the understanding of the rude multitude ex tempore and hope that thereby they should be edified The Learned Jews were not thought to envy the people the Holy Scriptures when they forbade the novices the reading of the three first chapters of Genesis and some other Scriptures lest they should frame ill interpretations of them Many other exceptions are taken by the Presbyterians and others against the Book of Common-prayer which are so frivolous that its apparent their Palmarium their main Reason against it is Stat pro ratione voluntas They would not have it But the Presbyterians take great exceptions against the Forms of Godliness expressed in Ceremonies in Gesture as Bowing Standing Kneeling enjoyned at the performance of divers parts of the Divine Service with which the Church of God should not be burthened Concerning such Ceremonies Episcopal men say That a reason may be given of them according to the different parts of the Service where they are commanded to be used Divers of Episcopal perswasion have written particularly of these and therefore I refer the Reader to them for satisfaction I shall onely adde a Rule out of Ticonius cited by St. Austin When any thing in Scripture is prescribed to be done without the circumstances when where how c. it should be done which yet cannot be done without such circumstances that duty to be done must be circumstantiated out of the word elswhere mentioned or according to the ancient custom of the Church As when the Apostle saith Preach the word yet adds not when or where or how a due circumstance of place and maner may be taken from the practice of Ezra Nehem. 8.4 or of Solomon 2 Chr. 6.13 where the word turn'd a Scaffold signifies rather a Pulpit So when our Lord saith Baptize all Nations And touching that other Sacrament Do this as often as ye do it in remembrance of me The mode or way of administring and receiving these Sacraments is no where commanded and therefore it s left to be directed by the Fathers of the Church But whereas Forms of Godliness are either in gesture or vesture 1. In vesture as the Surplice At this some take most
offence because it is of humane invention yet is it used in Gods Worship and certain parts of the Ministers Office may not be performed without it as the administration of Baptism c. 2. Besides we ought not to conform our selves unto the Antichristian Papists who use that vestment with very great reverence A ground of great suspition that it is a Babylonish garment because it is one of those merchandizes wherein Babyloâ— traded Revel 18.14 3. Lastly all things ought to be done to edifying But what edifying can there be in wearing of a Surplice The Episcopal man must satisfie these doubts otherwise he must leave off his Surplice But that he may keep it on he answers thus to the first scruple That the Priest must use some garment or other in his ministration and since no certain desinite vesture is enjoyned him in the Gospel the Governors of the Christian Church have thought meet some way to imitate the Jewish Priests who in their service according to Gods ordinance wore a Linnen Ephod so that they borrowed not this garment from the Papists What they supect of the Babylonian ware that by the fine linnen was prefigured the Surplice is groundless For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be doubted whether they signifie linnen or lilk as our Translators render the latter word in the margent Exodus 25.4 And if so the Presbyters say they make us finer than we are we wear no silk Surplices But what if one should question the Presbyterians Genevagown as the Presbyters question the Episcopals supposed Râ—man Surplice This is not without precedent A man learned and eminent in his way one of the late Assembly being a Non-conformist he refused to wear a Surplice He had a son a pregnant young man who not onely scrupled the wearing of the Surplice but the Master of Arts Gown also from which scrupulosity his father much disswaded him To whom his son returned this answer Father if you shall be pleased to give me your reasons why you forbear the use of the Surplice I shall tell you mine why I wear not a Gown Nor was this young man alone of the opinion A good woman once told me she had no exception against my Doctrine onely she was scandalized at my Gown being a Relique of Rome I told her the fashion of my Gown was not taken from Rome but that it is indeed the fashion of the Burgomasters of Geneva which gave her much satisfaction Wo to the Teachers and these who are taught by them How have they neglected that talent of Gods grace in them and are cast into outward darkness even the darkness of outward things To the third scruple which only hath a shew of reason they say The Surplice edifies not as all things ought to do in the worship of God Surely it doth edifie but because flesh and blood would alwayes be tampering in the Worship of God it s here to be excluded when we say that the white garment doth edifie ex naturarei non exhumana impositione The Surplice edifies out of its own nature not by invention or imposition of men For whereas the Priest ought in righteousness and holiness to exceed at least the common sort of people the Surplice is a distinctive Character between them And hath in it the signification of inward righteousness which the people in their Response pray That the Priests may be clothed withal out of Psal 132.9 Let the Priests be clothed with righteousness For the fine linnen is the righteousness of the Saints Rev. 19.8 which we purchaâ—e of the Lord Jesus by Faith and Prayer Revel 3.18 whence ariseth spiritual joy and cheerfulness in the service of God Eccles 9.8 whereby we become like unto the holy Angels Acts 10.30 and begin to do the will of God in earth as it is done in heaven So that the Episcopal men reason thus If the fine linnen be the righteousnesses of the Saints according to Revel 19.8 the Babylonian sine linnen will prove the false righteousness whereof the Presbyterians have no small share when they imagine themselves clothed with the righteousness of Christ and renounce all inward inherent righteousness which is to be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. So that maugre all that hath been objected Episcopal men may wear their Surplices But the Presbyterians will not be satisfied but what they want in reason against the Ceremonies whether in gesture or vesture they make up in passion and call the Ceremonies Popish and say that because they are used by the Papists therefore it is not safe for the Reformed Churches to use them Why Because the Papists are Idolaters they are Antichristian Nor will I make Apology for them saith the Episcopal man no nor for our selves When men are charged to be Idolaters is it in regard of the outward Idol onely or the inward also We read Ezek. 14.3 of idols in the heart Does not the Apostle say that covetousness is idolatry And that some there are who make their belly their god Yea what if these latter be the worse Idolaters Surely since Gods eyes are upon the heart an Idol there is most abominable Are they Antichristian Does not the Apostle say there are many Antichrists 1 John 2. and are there none of them in us As for multiplicity of Ceremonies or no Ceremonies at all if any Church can be without all Ceremonies which I much doubt for they who most oppose all Ceremonies if well looked into have their Ceremonies But if one Church have multitudes of Ceremonies and another none at all whether shall we justifie of the two Two women fell out the one called the other where the other called her slut They are both naught The multitude of Ceremonies or gay ornaments may render the Church of Rome suspected to be a strumpet Yet the want of all Ceremonies as decent distinctive garments as they do not prove the Protestants Church to be chaste or honest so neither doth it render her comely Surely a principal regard ought to be had of Peace even with the Papists and how can that be advanced better than by complying with them in what is orderly For whereas we are bound as much as lies in us to live peaceably with all men are the Papists yea are the Turks or Inâ—idels excluded from this peace And whereas it s injoyn'd that as much as lies in us we should live peaceably with all men surely we ought to seek peace with them in all such actions gestures postures ceremonies as are not forbidden in the holy Scriptures And whereas the Romish Church is held by diverse Protestants to be a true Church though much corrupted as a man though diseased yea full of sores and putrefactions is yet a man we may yea we ought according to the Rule named in all things
God of peace Phil. 4.9 The Son of God is the Prince of peace Esay 9.6 His principal type of Kings is Jedidiah the beloved of the Lord Solomon the peaceable as his names speak him and such was his reign His principal type of Priests was the peaceable Melchisedec the priest of peace yea the King of it King of Salem which is King of peace Hebr 7.2 His Prophets are the Messengers of peace Esay 25. His Argels first proclamed peace Luke 2. His Apostles and Ministers are the preachers of peace His Gospel which they preached is the Gospel of peace Ephes 6.15 His way is the way of peace Luke 1.79 He himself is the preacher of peace Ephes 2. the peace-maker yea the very essential peace it self Eph. 2.14 Thus God the Father by his Son his Argels his Prophets his Apostles his Ministers promote this Common peace among men And his design and end is the very highest Union and Communion with himself in his divine nature For which the Son of God â—rayes in behalt both of his Apostles John 17.2.19 and of all those who shall believe on him through their word that they may be one even as the Father and Son are one 20 21 22. This is that glorious end whereat God himself aimes in his precepts of peaâ—e that we may be parâ—akers of Christ Heb. 3.14 That we may be partakers and communicanâ—s in the divine nature it self 2 Pet. 14. That our fellowship may be with the Father and his Son Jesus Christ 1 John 1.3 That God may be all in all If so high aimes are at the advancement of our peace and unity should we be wanting to our selves in the endeavoring after so great a Blessing as the Blessing of Peace It is the first good testimony wherewith we finde the Sons of Jacob honoured that they were peaceable These men are peaceable among us Gen. 34.21 And the Primitive spiritual Sons of Jacob were wondred at See how the Christians love one another Nor is there any thing so much wanting to the felicity of this church the Israel of God in this nation as the true inheriting these two testimonies of Love and Peace which invite and draw down the Blessing of everlasting Life Love and Peace For where brethren dwell together in unity there the Lord commanded that his Blessing and Life for evermore Nor is there any doubt but were we united in love and peace the Spirit of life love and peace would be upon us For the promise is made to those who were then afar off as we are Acts 2. Phil. 4. Consider this Idea this Image of life love and peace and look inwardly into thy self who ever thou art Episcopal or Presbyterian whether thou finde it living in thee Consider the patern and be ashamed of thy pride and ambition thy strife and contention And remember it s required in that mystical Ordinance touching the Gospel-Priesthood Ezek. 44.14 That all the Priests of the Lord be the sons of Zadoc not such sons of Zadoc who were Sadduces who deny the resurrection and the reward of the Just in the life to come but just and righteous persons such as the sons of Zadoc humble and lowly not proud not ambitious not contending who should seem to be the greatest The sons of Zadoc are faithful and true in what ever they speak They are merciful and compassionate liberal and bountiful full of alms-deeds lovers of hospitality lovers of good things and good men sober just holy temperate Such must the sons of Zadoc be that they may be like unto that true Zadoc that Just One Acts 22.14 that humble faithful merciful High Priest Heb. 2.17 For indeed why my brethren of the Presbytery should we above all other Parties and divided Judgements be the most ambitious of ruling over others Is it our learning that puffs us up There are no doubt many Learned men among us in our way yet are there also many whom we oppose not inferior to us in the knowledge of the Scriptures to say no more Or is it our obedience to what we know that makes us seem to our selves better then other men and worthy to govern them For pride is a worm that sometime breeds even in the trees of righteousness Esay 61.3 Surely some of those whom many of us most despise have more understanding of spiritual things and are more humble more self-denying more patient more obedient unto the Truth then the most of us are And in râ—â—son they must be so For they who aim at the perfect life and believe it possible to be obtained they must have the life mere abundantly then they who believe it to be impossible as the most of us do Because belief grasps and lays hold on the power Esay 27. and hope is the ground of all endeavor where therefore there is no such belief or hope of the perfect life there can be no earnest endeavor to obtain the same The greater endeavor the greater is the attainment as he who aims at the Sun shoots higher than he who aims at the Moon Or is it your wealth or strength or confidence in the joynt-Commonwealth-interest which you inveigled long since into your party which raiseth your ambition They have found that should you compass your grand design it would not countervail the blood and treasure which hath been already spent in vain They rest satisfied that your misplaced zeal hath undeceived them so that they judge it much more safe to expiate that errour whereinto you lead them then to engage in a new lest the latter prove worse then the former Besides are you not aware how little warrant you have from the holy Scriptures for any such enterprize Doth not that oracle flie in your faces which at other times is much in your mouthes not by might nor by power but by my spirit saith the Lord of hosts Do you not perceive that so doing you should not trust in the true God but in your Mammon You cannot serve both together Nay should you not forsake the Lord of hosts and honour the God of forces Dan. 11.38 Or have you such power think you with the rude multitude that ye can by them promise your selves advancement of your cause Or can you hope for like prâ—sperous success if it can be call'd prosperous which is founded on Ataxy Anarchy and Confusion that a prime Reformer of yours boasted of when he by insinuations with the populacy had changed the Government of a certain City Hac faece hom num evicimus By these dregs of men saith he we obtained our purpose Believe it they are become so wise by costly and bloody experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as by a stratagem in war they will not be deceived a second time For although there may be some ignorant Zealots who are lead by your purse-strings or example or counsel or intreaty and others who know no better thing may follow you in their simplicity Yet the generality of the
ante conquiescant quam ipsi rerum potiantur Irrisores turbulenti factiosi disputaces ingrati arrogantes supra quam dici aut credi potest hostes Catholicorum juratissimi quique non tantum ipsi nihil conferunt ad repellendam imminentem Christianorum cervicibus Turcarum vim sed etiam motis intestinis dissidiis bellisque impediuâ—t alios Reges id conantes quin opes viresque ipsorum à communi hoste aversas in mutuam Christianoâ—um perniciem concitant Atque hoc ipsis est reformare Ecclesiam I shall leave this upon your spirits sadly to be thought upon and speak a word unto my Brethren of Episcopal perswasion I know many of you beloved Brethren and I believe here are far many more in this and our neighbor Nation of Ireland eminent in wisdom and piety men of profound learning sober grave just prudent c. who have been refined and purified in the furnace of humiliation and are come forth as vessels of honor fit for their Masters use These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons who hae far transcended the envy of their persecuters And having been turned into strange Countreys have declar'd evidently what difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one unlearned and learned Unto these I say onely Macti estote proceed and shine forth as lights of the Church To you I speak who have been Sufferers also but if report not onely of your enemies but even of your friends also wrong you not some of you have not improved your sufferings to the advantage of your own souls or the Church of God so that you cannot truly and experimentally say It is good for us that we have been afflicted Are not many of you returned the very same men you were onely worse as being more heightned with pride more embittered with envy more enflamed with wrath more enlarged with desire of revenge Atqui cum peccata carnalia plus habeant infamiae spiritualia plus de natura peccati quod sanctus Gregorius ait Ut fama vestrae parcam Latine vos pacciis alloquar Aiunt è vobis esse at spero eos admodum paucos esse qui ventri nimium indulgent mutuo se poculis provecant invitant se plusculum c. An non hoc idem ipsum vitium est quod pientissimus Rex haud feret in eajulo haud feret in tressi agasone Anidem ipsum tulerit in Ministro Dei An non etiam vos illi feciales qui contra haec flagitia moresque vitioses prudentissimi Regis inimicitias indicitis Qua fronte utcunque caperata inhibetis illud quod vita licentiori comprobatis Pudet haec opprobria vobis Et dici potuisse non potuisse refelli Are ye they who are come out of that great tribulation Rev. 7.14 should not then your garments be made white in the blood of the Lamb Should not you be planted in the likeness of his death and so be made also like unto him in his pure innocent and spotless life and resurrection So should you be fit to say in way of thankfulness with that Heavenly Quire Blessing and glory and wisdom and thanksgiving and honor and power and might be unto our God for ever and ever Amen This is an heaventy Doxology when the heavenly life speaks it Otherwise an unholy debaucht and vicious life is the greatest ingratitude especially in a Priest For what honor what glory can be to God what profit is it unto you or to the Church of God that holy hands have been laid upon you and that you be made Priests if by a sinful life you dishonor â—od and that holy function and render your selves unfit for the discharge of it Flatter not your selves not please your selves in that honorable name of Priests and that thereby you have power to binde and loose so that whose sins ye remit they are remitted unto them and whose sins ye retain they are retained Do you consider what that worthy name imports Is not a Priest such an one as is growen up unto the old age of Christ Ephes 4. And dare you in your nonage while yet you are subject to the sins incident unto the spiritual child-hood and before you are so strong as to overcome the evil one dare you assume to your selves the power of binding and loosing even while you your selves are bound with the chaines of your own sins Can you think that such great works as are binding and loosing are annexed to your persons or to the due qualifications of the Priesthood and such as ought to be in you There is no doubt but as the Priest under the law had skill to put difference between holy and unholy and clean and unclean which he could not do if he drank wine or strong drink before he went into the Tabernacle of the congregation Lev. 10. so neither can the Gospel Priest discern between holy and unholy righteousness and unrighteousness pure and unpure so as to bind or loose if he be drunk with wine wherein is excess or drunk and not with wine Esay 29.9 as with the spirit of opinion O my beloved brethren the Gospel Priest must well understand the nature of sin and corruption and temptation unto sin and the devices of Satan and meanes and ways how to escape them He is the spiritual man who judgeth all things 1 Cor. 2.15 Who knowes the mind of the Lord Rom. 11.34 Who hath the mind of Christ 1 Cor. 2. ult Such a Priest is able and fit to binde and loose as having received the spirit of God and been endued with power from above Otherwise its great boldness and presumption for any man to assume such power unto himself And what my Brethren emboldens you here unto Because you say you are made Priests And therefore you presume to take the Apostles authority for your patern to whom the Lord Jesus said Those sins ye remit they are remitted unto them and whose sins ye retain they are retained John 20.23 O when shall we deal sincerely and impartially with the holy Scriptures How often do men cite the divine testimonies as the devil alledged part of Psalm 91.11 12. to our Saviour Math. 4.6 Where he leaves out what was most necessary to be understood And in this case of great moment men do the very same For where our Lord saith whose sins ye remit they are remitted c. he premiseth those words Receive the Holy Chost And then immediately follow chose other whose sins ye remit they are remitted unto them and whose sins ye retain they are retained They therefore who have received the Holy Spirit of God are the fit men for the discharge of the Gospel-Priesthood Wherefore my Brethren boast not of your power but rather pray unto the Lord for his Holy Spirit whereby you may be impowered For our Heavenly Father will not fail to give his Holy Spirit unto those his children who ask him Luke 11.13 and are obedient