their own or others clothes for their plainnesse or costlinesse for their novelty or Antiquity yea in the length or shortnesse in the laying out or hiding of their hair Hence their censures scandals or approbations of others their confidences and oftentations of themselves even as to piety purity and holinesse which are indeed seldome seen in ruffianly and dissolute fashions yet often in those proportions of elegancy and decency as to the outward garb and fashion which some mens rusticity severity or slovenliness cannot bear Because they doe not understand that in things of this kinde not Scripture but Nature gives rules to the Religion of them which is their usefulnesse and their comelinesse 1 Cor. 11.3 14. And this not by any morall innate principles but by those more gentium customes of Countries and dictates of sociall nature which not by written Lawes but by tacit consent and use doe for the most part prescribe what is agreeable to humanity modesty and civility which customary measures and civill rules of ornament and outward fashions in any countrey are not scrupulously to be quarrelled at nor cynically neglected nor morosely retained but may with freedome and ingenuity be used and altered according to the genius of all things of extern mode and fashion as cloathing dressing building planting fortifying speaking c. which depend much upon the fancies of men and so are mutable without any sin or immorality as all things are within the compasse of mortality How many mens Religion lies in their admiration of some mens persons gifts piety and supposed zeal in their being of his sect way body fraternity and confederacy when yet many times they have but an Idol for their God though they glory to have a Levite to be their Priest Able men may have great infirmities and learned men grosse errors foul diseases oft attend fair faces Doting sectaries will worship the pudenda of their Priests and magnifie what is most dishonest and uncomely in their ringleaders Yea many silly souls we see are every where much taken with other mens ignorance set off meerly with impudence where the want of all true worth for ability and authority is attended with the want of all shame and modesty Factious spirits in poor people makes them content to have their Religion hatcht under the wing and feathers of any foolish and unclean bird In how many Christians is their Religion blown up as the paper kites of boyes meerly with their own breath or other mens applauses setting off all that is done in their way with the Epithites of rare pretious holy gracious spirituall sweet divine Saint-like c. when yet wise men that weigh their boastings evidently finde much of those mens Religion to be deformed with Mimicall affectations of words and phrases with studied tones scurrilous expressions antick gestures and ridiculous behaviours Much in them is fulsome by the length lowdnesse tumultuarinesse unpreparednesse and confusednesse even of those duties which they count religious holy and spirituall which are so far scandalous and suspected to sober Christians as they finde them not onely full of faction but also destitute of that common sense order comelinesse gravity discretâ—on reason and judgement which are to be found in others from whom they separate not out of scruple so much as scorn not out of conscience but pride and arrogancy when yet they bring forth after all their swelling and tympanies nothing comparable to what others in an orderly way have done either for the soul and essence of Religion which is truth and charity or for the body and ornament of it so far as it appears to others in order and decency Many have little that they can fancy or call Religion in them but onely a fiercenesse for that side to which they take a morosenesse censoriousnesse and supercilious indifferency towards all but those whom they count theirs Vehemently opposing what ever Adversary they undertake abhorring all they doe or hold in piety or prudence branding all they like not with the mark of Antichrist and crying downe what ever by any Christians is diversly observed in the fashion of their Religion Hence many of the lowest form of Christians place much of their Religion in innovating Church government contending for discipline disputing against all Liturgies in scuffling with ceremonies in beating the air and fighting with the shadows of Religion the measure of all which as to piety prudence and conscience stands in their relation to the main end Gods glory the Churches peace and the salvation of soules which where-ever they are with truth holinesse order and charity carried on in any Church Christians need no more scruple the extern form and manner wherein they are decently set forth than they need quarrell at the roome table or dish where wholesome meat is handsomely presented to them whether in a plainer or more costly way Others of more airy and elevated fancies are altogether in Millenary dreams religious fantasms Apocalyptick raptures Prophetick accomplishments not caring much how they break any moral precept of Law or Gospel if they thinke thereby they may help to fulfill a Prophecy which every opiniaster is prone to imagine strongly portendeth the advancement of his opinion party and way in Religion untill they come to such a soveraignty as may be able to govern and oppresse others their Mopsicall humors being never satisfied but in fancying themselves as Kings and reigning with Christ Not in the inward power of his grace and spirit which is a Christians commendable ambition joined with an holy and humble subjection to God and man which makes them conquerours over the lusts in themseves and their love of the world whence flows the greatest peace both to Churches and States but in that extern worldly power and policy which enables them to rule others after the same bloudy arts and cruel methods of government which Zimri or Herod or Alexander or Caesar exercised and not the Lord Jesus Christ who was meek and lowly as one that served and obeyed And herein not onely the weak illiterate and fanatick vulgar are oft observed to act mad and ridiculous prankes in Religion but even men of some learning and seeming piety oft lose themselves in their wild and melancholy rovings which make all Prophecies sound to their tune and to be for their party and opinion though never so novell small and inconsiderable Nothing is more easily abused even by easie wits than Prophetick emblemes and allusions which like soft waxe are capable of severall shapes and figurations by which no doubt the Spirit of God aimed at the generall aspect and grand proportions of the Catholick Church in its visible profession and outward estate for whose use all Scripture is wrâ—tten and to whose elevation or depression either in the Orthodoxie or corruption of doctrine in its integrity or schismes in its peace or persecution prophecies are generally calculated and in no sort to those lesser occasions obscurer events or alterations incident to particular
these cheats in the pillory of publique infamy that they may loose their Ears that is their * Vt tandem male audiant qui male diâ—â—â—nt agunt hearing well that credit and fame of gifts which they cover and captate among the Vulgar and which they would enjoy by reason of their many wiles and artifices by which they ly in wait to deceive with good words and fair speeches as the Divels setting Dogs the well affected and plain hearted Christians Rom. 16.18 if they were not every where routed and confounded by the Ministers of the Church who are both far abler and honester men and to whose charge the flock of Christ in its severall divisions and places is committed that they may take care it suffer no detriment either in truth or in peace in faith or manners in Doctrine or in holy order Thus then although the soules and faith of the meanest true Christians be alike pretious and dear to God 2 Pet. 1.1 as the most learned men's yet they are not pieces of the same weight for gifts of the same extension for endowments of the same polishings for studies nor of the same stamp and authority for their calling and office All which as they are not to the essence of true grace and religion so they are much to the lustre power beauty order usefulnesse and communicativenesse of those gifts which goe with true Religion and are by the Lords munificence bestowed on the Church and faithfull for their well being safety and comfort even in this world besides their happinesse in another which ought to be the grand design of all true Christians both Laymen and Churchmen both learned and unlearned both Governours and governed But these Illiterato's further object with open mouth 11. Object Christ and his Apostles had no humane Learning That they are sure neither Christ nor his Apostles had themselves or commended to the Churches use humane learning Answ My answer is They needed none as humane that is acquired by ordinary education or industry being far above it by those glorious and miraculous endowmenâ—s of the Spirit of wisedome which can easily shine in a moment through the darkest lanterns men of the meanest parts and grossest capacities So that those might as well dispense with the absence of all acquired humane learning as he that hath the Suns light needs not the Moon or Stars or Candles or he that had Angels wings and swiftnesse would not want the legge of man or beast to carry him or he that is neer a living and inexhaustible spring needs not labour to dig wels as Isaac did and so must we too Gen. 26 1â— in the barren and dry land where we live which none but inhumane Philistims would stop up This therefore of Christ and his Apostles is not more peevishly than impertinently alledged by these men in these times against the use of good learning in the Churches Ministers unlesse the reall experiences of these men pretended Apostolicall gifts extraordinary endowments and immediate sufficiencies from the Spirit of God could justifie these allegations either as fitted to them as to the present dispensations of Christ to his Church Although the Lord sometime gave his Church water out of a rock and refreshed wearied Samson by a miraculous fountain which suddenly sprung up in Lehi not in the Jaw-bone but in the place so called from Lehi i.e. the Jaw-bone Iudg. 15.19 by which instrument he had obtained so great a victory there where it continnued afterward yet I beleeve these men will think it no argument to expect every day such wonderfull emanations and neglecting all ordinary means to expect from the Jaw-bones of Asses water or drink to quench their thirst I am sure this Church hath not yet found any such flowings forth or refreshing from the mouths of these Objecters whose lips never yet dropped like Hermon so much as a Dew of sweet and wholesome knowledge upon any place and how should they whose tongues are for the most part set on fire and breathe out with much terrour nothing but ashes and cinders like Vesuvius or Etna whose eruptions are vastatious to all neere them Col. 2.3 Matth. 12.42 Unus verus magnus est magister Christus qui selus non didicit quod omnes doceret Amb. off l. 1. Matth. 5 45. As for our blessed Lord Christ we know he was filled with all the treasures of wisedome both divine and humane for being greater than Solomon he could not come short of Solomons wisdome in any thing who was in all his glory but a Type and shadow of Christ and no way comparable to him Our Saviours design indeed was not as Platos or Aristotles to advance naturall Philosophy meer morality humane learning and eloquence the beams of which Sun by common providence God had already made to shine by other wayes on the bad as well as the good on the heathens as well as the Jews and Christians but Christs intent was Mal. 4. 1 Cor. 1.26 by word and deed to set forth the beams of the Sunne of righteousnesse the wisdome of the Father the saving mysteries of his Crosse and sufferings in order to mans improvement not by humane learning but by divine grace And however our Blessed Saviour hath crucified as it were the flesh and pride of humane learning as well as of riches honour and all worldly excellencies which are infinitely short of the knowledge and love of God in Christ yet he quickned and raised them all by the Spirit which teacheth a sanctified and gracious use of them all to his Church Luk. 2.48 and true beleevers Our Lord Jesus did not disdain to converse with the learned Doctors and Rabbies of his time among whom he was found after his parents had sought him sorrowing because in vain otherwhere yet our wanderers and seekers are loth to seek afraid to find and disdain to own Jesus Christ when they have found him among the learned men and Ministers of this Church lest in so doing they should seem to confesse they had lost Christ and true Religion 12. The objecters may not argue from the Apostles gifts against learning now since they have neither of them in their illiterate Conventicles and ignorant presumptions As for the blessed Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately taught of God by conversing with the Son of God the Lord Jesus Christ the Christian world well knowes their miraculous and extraordinary fulnesse of all gifts and powers of the Spirit both habituall and occasionall so that they wanted neither any language nor learning which was then necessary to carry on the great work of preaching and planting the Gospell And no lesse doth the wiser world know the emptinesse and ridiculous penury of these disputers against good learning even as to the common gifts of sober reason and judicious understanding wherewith the blessing of heaven is now wont to crown onely the prayers
with most charity to any others that have for the foundation of their faith the Scriptures and the Sacraments for the seals and a true Ministry for the ordering and right dispensing of holy things professing such latitudes of charity always as exclude no such Christians from communion with them Notwithstanding they have many and different superstructures in lesser things Without this Christian charity it is evident all ostentations of true Religion of Churches purity and of Reformation though accompanied with tongues miracles and martyrdoms 1 Cor. 14.1 3 c. are in vain and profit men nothing As it is not enough to make men of the true Church to say They are the onely true Church and in the onely Church-way or to censure condemn and exclude all other Christians who may be in the same path-way to Heaven though the paving be different of grass or gravel or stone c. So it is enough to exclude any party sect or faction of seeming Christians from being any sound part of the true Church to say in a Schismatical pride and uncharitable severity That they are the onely true Church Excidisti ab ecclesia ubi à charitate excideris quum à Christo ipso inde excidisti Aug. as the ring-leaders of the Novatians and Donatists did excommunicating by malicious proud and passionate principles or in any other novelizing ways vexing and disturbing the quiet of those Christians and Churches who have the true Means and Ministry the true Grounds and Seals of Faith with other holy and orderly Ministrations though with some different rites yet professing holiness of life and this with Christian charity to all others Col. 3.14 which is the very bond of perfection The want of which cannot consist with those other graces of true faith and love repentance and humility by which men pretend to be united to Christ The ready way not to be any part or true Member of the Catholike Church is Isai 65.4 They eat abominable things yet they say Stand by thy self come not neer me for I am holier than thou These saith the Lord are a smoke in my nose and a fire that burneth all the day To chalenge to be the onely true Church and to separate from all others both by non-communion with them and a total condemning or abdicating of them As the way for any branch to wither and come to nothing is To break it self off by a rude Schism or violent fraction from the Tree that it may have the glory to grow by it self and to say with a Pharisaick pride to all others stand by I am holier than you Thus parting from that Root and Body Christ and the Catholike Church in the communion with which by Truth and Charity its Life and Beauty did consist However then the unholy love of novelty proud curiosity cold charity and distempered zeal of some men dare cast off unchurch and anathematise not onely single persons and private Congregations but even greater associations of Christians bound together by the bonds of civil as well as Church societies in Nations and Kingdoms yea and to despise that Catholike form of all the Churches in the World 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves among themselves are not wise of antient as well as present times Yet this vain-glorying through a verbal ignorant proud and uncharitable confidence of themselves and contempt of all others seems to have more in it of Belial and Antichrist than of Jesus Christ more of Lucifer than of the Father of Lights who also is the Father of Love who hath therefore shined on men with the light of his grace and love of Christ that he might lead them by this powerful patern of divine love to love one another as men and as Christians with all meekness and charity with all good hope forbearance and long-suffering toward those especially that profess to be of the houshold of faith who hold the foundation Christ crucified though they may have many additions of hay 1 Cor. 3.15 straw and stubble since Those may save though these suffer loss God will easily discern between his gold and our dross between the errors rising from simplicity and the truths joyned with charity and humility He will easily distinguish between the humble ignorance of many upright-hearted Christians who are seduced to wandrings and the subtilty pride or malice of Arch-hereticks and Schismaticks who seduce others for sinister ends All wise humble and charitable Christians should so order their judgements and censures if at any time they are forced to declare them that they must above all things take heed that they nourish not nor discover any uncharitable fewds or distances and antipathies against any Churches or Christians after the rate of those passions which are the common source both of Schisms and Heresies whose ignorance and pride like water and ice mutually arise from and are resolved into each other Therefore proud because ignorant and the more ignorant because so proud Nor yet may they follow those defiances and distances in Religion Tantum distat à vera charitate quorundam zetotarum praeceps intemperatus â—â—dâ— quantum maligna sebricitantium flamâ—ae à native vitali corporis calore Cas which Reason of State or the Interests of Princes or Power of Civil Factions or the Popular fierceness of some Ministers and eager Sticklers for sides and parties do nourish and vulgarly commend as high expressions of zeal and the onely ways of true Religion Where there is scarce one drop of charity in a sea of controversie or one star of necessary truth in the whole clouded Heaven of their differing opinions and ways which set men as far from true Christian temper as burning Feavers do from native heat and health 10. Extremes touching the Church I know no point hath used more liberal and excellent Pens than this concerning the true Church as it is visible or professional before men which is the proper subject of this dispute Some mens Pens flow with too much gall and bitterness as the rigid Papists on the one side and the keener Separatist on the other Denying any to be in a right Church-way save onely such as are just in their particular mold and form Either joyned in communion with the Roman profession and being subject to its head the Pope pleading antiquity unity universality visibility c. or else embodied with those new and smaller Incorporations which count themselves the onely true and properly so called Churches pretending more absolute Church-power more exact constitution and more compleat Scripture-Reformation than any antient National dilated and confederated Churches could or ever did attain too Herein there is a strong excess on both sides 1. By the Romanists Baron Anno Christi 45. p. 376. Haereticum esse qui à Romanae Cathedrae communione divisuâ— sit So Bellarm. dâ— Rom. Pont. l. 2.12 Vetusta coâ—suetudo servetur ut hic Episcopus Rom.
Primatum suum non objecit Petrus nec inerrabilitatem sed Paulo veritatis assertori cesset Documentum patientiae concordiae Cyp. ep 71. for deciding controversies of Religion and ending all Disputes of Faith in the Church Catholike countervail the injury of this his usurpation and oppression Considering that nothing is more by Scripture Reason and Experience not so much disputable as fully to be denied by any sober Christians than that of the Popes Infallibility which as the Church never ye enjoyed so nor doth any Church or any Christian indeed want any such thing as this infallible judge is imagined to be in order to either Christian course or comfort If indeed the Bishop of Rome and those learned men about him would without faction flattery partiality and self-interest joyn their learning counsels and endeavors in common to reform the abuses to compose the rents and differences in the Christian World by the rule of Scripture and right Reason with Christian humility prudence and charity which look sincerely to a publick and common good they would do more good for the Churches of Christ than any imaginary Infallibility will ever do yea and they would do themselves no great hurt in civil respects if they could meet and joyn not with envious and covetous but liberal and ingenuous Reformers who will not think as many the greatest deformities of any Church to be the riches and revenues of Church-men Certainly in points of true Religion to be believed or duties to be practised as from divine command every Christian is to be judge of that which is propounded to him and embraced by him according to what he is rationally and morally able to know and attain by those means which God hath given him of Reason Scripture Ministry and good examples Of all which the gifts or graces of God in him have inabled him seriously and discreetly to consider Nor is he to rest in either implicite or explicite dictates presumptions and Magisterial determinations of any frail and sinful men who may be as fallible Magnum ingenium magna tentatio De Orig. Tert. Vin. Lirin 1 Cor. 8.7 Knowledge puffeth up 2 Pet. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 Ye have obeyed from the heart that form of doctrine which was delivered to you Eph. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.10 Because they received not the love of the truth that they might be saved as himself For whereas they may exceed him in gifts of knowledge they may also exceed him in passions self-interests pride and policy so that he may not safely trust them on their bare word and assertion but he must seek to build his faith on the more sure Word of God which is acknowledged by all sides to be the surest director what to believe to do and to hope in the way of Religion Nor may any private Christians unletteredness that cannot read or his weaker intellect that cannot reason and dispute or his many incumberances of life that deny him leisure to read study compare meditate c. These may not discourage him as if he were a dry tree and could neither bear nor reap any fruit of Christian Religion because he hath no infallible guide or judge Since the mercy of God accepts earnest endeavors and an holy life according to the power capacy and means a man hath also he pardons unwilling errors when there is an obedience from the heart to the truths we know and a love to all truth joyned with humility and charity In order therefore to relieve the common defects of men as to the generality of them both in Cities and in Countrey Villages where there is little learning by the Book or Letter and great dulness with heavy labor the Lord of his wisdom and mercy hath appoint d that constant holy order of the Ministry to be always continued in the Church that so learned studious and able men being duly tryed approved and ordained to be Teachers and Pastors may by their light knowledge and plenty supply the darkness simplicity and penury of common people who must every man be fully perswaded in his own minde Rom. 14.5 in matters of conscience and be able to give a reason of that faith and hope which is in him beyond the credit of any meer man or the opinion of his infallibility 1 Pet. 3.15 However they may with comfort and confidence attend upon their lips whom in an holy succession of Ministry God hath given to them as the ordinary and sufficient means of Faith And however a plain-hearted and simple Christian may religiously wait upon and rest satisfied with those holy means and mysteries which are so dispenced to him by true Ministers who ought above all to be both able and faithful to know and to make known the truth as it is in Jesus Yet may he not savingly or conscientiously relie in matters of Faith nor make his last result upon the bare credit or personal veracity of the Minister but he must consider and believe every truth not because the Minister saith it but because it is grounded on the Word of God and from thence brought him by his Minister which doctrine he judgeth to be true not upon the infallibility of any Teachers but upon that certainty which he believes to be in the Scripture to which all sorts of Christians do consent And to which the Grace and Spirit of God so draweth and enclineth the heart as to close with those divine truths to believe and obey them not for the authority of the Minister but of God the Revealer whose excellent wisdom truth and love it discerns in those things which are taught it by the Ministry of man So that still the simplest Christian doth savingly believe and conscientiously live according to what himself judgeth and is perswaded in his heart to be the Will of God in his Word and not after the dictates of any man Which either written or spoken have no more authority to command or perswade belief as to Religion than they appear to the believer and not to the speaker onely grounded on the sure Word of God and to be his minde and will to mankinde And as it is not absolutely necessary to every Christian in order to Faith and Salvation to be able with his own eyes to read and so to judge of the Letter of the Scripture so it is the more necessary that the reading and preaching of the Word should be committed to able and faithful men not who are infallible 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but who may be apt to teach and worthy to be believed Of whom the people may have great perswasion both as to their abilities and due authority to teach and guide them in the ways of God We read in Irenaeus Irenaeus l. 3. c. 4. that in One hundred and fifty years after Christ many Churches of Christians toward the Caspian Sea and Eastward were very sound in the Faith and setled against
to the glory of God whose infinite and inestimable mercy is hereby set forth to mankinde or more conducing to the honor of Christ in his wisdom love and care for his Church than it is every way most necessary for the common good of those whom the Lord is pleased to call to be his people at any time in any Nation 1 Cor. 1.21 whatsoever whose interest and benefit the Lord Jesus Christ far more considered and so should all good Ministers do in their work than any particular ends or advantages of their own Alas the divinest advancement of true Ministers in this World is their faithful labor their honor must be their cares and studies and fears 2 Cor. 1.23 c. Princeps in praedicando princeps in perpetiendo Bern. their crowns their sufferings and sorrows persecutions and perils contempts crosses and deaths for Christs sake and the Churches welfare But the peculiar benefit and advantage of the Christian flock the faithful people of all sorts is that which is most to be regarded over whom the Lord hath made Ministers overseers not onely at the first plantation of the Gospel as the Socinians say but also in a constant and clear succession of Publick Ministerial Authority for this very purpose That poor people may never be left as sheep without a shepherd Mark 6.24 that they may not either wander up and down in the wildernesses or mountains of their own fancies or be led away by others seductions or be beguiled by the devils wiles and temptations That they may hear and believe and persevere stedfast in the Faith that they may neither be ignorant nor erroneous nor scattered and divided that they may be preserved from rustical simplicity hypocritical formality heretical pravity and schismatical novelty in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 29.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Perire denudare feriari dissipare rebellari retrocedere Buxtorf Isai 30.20 Thy Teachers shall not be removed into a corner any more but thine eyes shall see thy Teachers that they may not perish or be left naked separated scattered idle and rebellious for want of vision thereby sinning against God and their own souls The pregnant significancy of that one word which Solomons wisdom useth hath these swarms or spawnings of several senses All which variety shews That the state of common people is never more desperate than when their Seers fail when their Teachers are removed into corners when God sends them no Preachers or Prophets after his own heart when people are not onely without light but put it out quenching the Lamps of the Sanctuary and loving darkness more than light when they are given up to their own delusions and others seductions who blindly follow the visions of their own hearts and the Prophets of their own sending or the Ministers of their own ordaining whom they shall have no cause to credit esteem love or obey as finding no competent gifts Ministerial in them no Characters of divine Authority or holy Succession upon them Ezek. 3.17 Heb. 13.17 They watch for their souls c. People will easily be surprised when they have no watchmen to foresee give warning prevent and encounter any dangers of sins errors and temptations which easily surprise the generality even of Christians who are for the most part so busied and incumbred or so pleased and ensnared or so burthened and oppressed with the secular and sensible things of this world that they can hardly watch one hour with Christ no not in his agony if they had not some Ministers divinely appointed to put them in remembrance to stir up their affections to provoke them to piety to prepare them for eternity both instructing them in the Faith and praying for them that their Faith may not fail Nothing indeed is more deplorable and desperate than the condition of mankinde yea and of any part of the Church of Christ would be if the Lord had not commanded and by a special providence continued an holy constant succession of the Ministers of the Word and Sacraments who may be always either planting or watering or pruning and so according to the several proportions of Christians still preserving the truth life and power of Religion so as it may descend to after ages For there is no doubt 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe but without this holy and happy Succession of Ministers either people would ever persist in their original ignorance and heathenish sottery or although once planted with piety yet they will soon relapse to barbarity Atheism and unbelief or at best content themselves with idle formalities spiritless superstitions empty notions mouldy traditions lying legends plausible fancies novel inventions vain imaginations or most desperate errors and damnable doctrines which is evident by the experience as of former so of these times where few of those that have cast off and despised the lawful and true Ministry of this Church but either give over all Religion or else think themselves capable every night to dream a new and better way of serving God and saving mens souls than ever yet was used This natural tendency to Apostatize from truth 18. As all Christians subject to Errors and Apostacies so none more than here in England Anglorum ingenia sunt aut varia mobilia superstitionibus vaticiniis dedita aut feroci quadam pertinacia aspera contumaciter superba Bodin Lansius Phil. Com. to relapse to profaneness to rest in hypocrisie to run out to extravagancies or to persist in errors no people under Heaven are more subject to than those of this Nation England whom as God hath blest with a land flowing with milk and honey so they have much of the iron sinew and stiffneckedness of the Jews for being full fed they are also full of high and quick spirits various and vehement fancies finding out and running after many fashions and inventions Don Gundamor who had much studied the English temper and knew how their pulse beat both in Church and State was wont to say He despaired not of those violent changes here in England which in no other Nation could be expected who are generally content with their customs and constant to their principles whereas the English are always given to change to admire novelties and with most inconsiderate violence to pursue them So that no Nation or Church under Heaven have more need then of constant learned able and honest Ministers who may shew them guide and keep them in the good right and safe way of true Religion From which none are more easily seduced than those that have either a sequacious softness and credulity toward other men as divers of us have or an high conceit and confidence of themselves which people much at ease rich and high fed as many in England are most subject to Insomuch that we see the greatest disâ—ase as to Religion now
Over whose Walls the crafty malice of Jesuitick Foxes and any other enemies will easily go and break them down Neh. 4.3 when ever they pass which makes many men suspect that these Lay Preachers are but the left hand of Babels builders fit instruments to divide Muros dum erigunt mores negligunt Bern. confound and destroy the Reformed Religion in these British Churches and all those who study to preserve it Which they only can with any shew of reason effectually do by Gods blessing who are workmen that for their Authority and approved skill as well as their good will and readiness to build need not to be ashamed 2 Tim. 2.15 Of whose reall sufficiencies these new bunglers are most impatient hearers and perfect haters because from those Ministers exactness these mens bungling receives the severest reproaches and justest oppositions A man may as well hope that hogs by their rootings and moles by their castings will Plow and till his ground as that such Arbitrary Casuall and contingent forwardness or such inordinate activities of poor but proudly gifted men will any way help on the great work of Christian Religion the propagating of the Gospell or the Reformation of hearts or Churches which require indeed the greatest competency and compleatness both for gifts learning and due Authority that can be had both for the Majesty of Religion and for the defence of the truth as also for the binding to diligence and exactness the conscience of the Ministers no less than for the satisfaction of other mens consciences in point of the validity of Sacraments and other holy Ministrations which have not any Physicall or naturall vertue but a mysticall and Religious only which depends upon the relation they have to the word and Spirit of the holy Institutor and Commander Jesus Christ So that it is indeed a very strange bewitchedness and depravedness in many mens appetites that they should so cry up those mush-room Prophets and Teachers who need more sauce to make them safe or savory than their bodies are worth who are self-planted soon started up in one night as if they were beyond all those former Goodly plants for beauty sweetness and wholesomness which much study care learning pains and prayers have planted in the Church Or that Christians should so far flatter themselves that the soyl here in England since it was watered with civill bloud is so well natured and fruitfull that there needs no such care and culture as was antiently used in the Garden of God either in setting watering preparing or transplanting those trees of the Ministry which should be full of life Rev. 22.2 Supersâ—minationes satanae whose leaves should be for the healing as well as their fruits for the nourishing of mens souls So confident the devill seems to be of the giddiness folly negligence and simplicity of these times that he stirs up the very thistles the most useless and most offensive burthens of the earth which the foot of every vile beast is ready to crush and trample upon to chalenge and contemn the Cedars of Lebanon 2 Kings 14.9 And he would fain perswade reformed Christians to cut down and stub up those goodly trees of the Lord which are tall strait and full of sap as cumbring the ground that those sharp and sorry shrubs those dry and sapless kexes may have the more room and thrive the better pretending that they will at easier rates and with less pains supply all the Churches occasions when the Lord knows and all excellent Christians see by sad experience that they are so far from that length strength and straitness required in the beams and pillars of the Temple that their crooked and knotty shortness will scarce afford a pin on which to hang the least vessell of the Sanctuary Excellent Christians I protest before the Lord that I write not thus out of any desire to grieve quench or exasperate any mans Spirit 17. No design in the Author to grieve any good mans Spirit or discourage his gifts 1 Joh. 4.1 in whom the wise and sanctifying graces or usefull gifts of Gods Spirit do dwell in the least measure with truth and humility but only in the way of trying the gifts and Spirits whether they be of God or no if they be found by the word of God to be proud foolish evill unclean unruly refusing to be bound with any bonds of good order and government such as seems to have possessed some in this Church who seek to bewitch others and to trouble all God forbid we should not all of us strive by fasting prayer preaching writing and all just rebukes of them to cast them out Luke 9.42 notwithstanding their cryings tearings and foamings It is far I hope from my Soul by any envy or undervaluing of any good Christians to damp the Spirit of Christ in them I would have every one study to improove the talents he hath and to be employed according to his reall improovement of which no man being naturally proud and self flatterers is fit to be judge himself but ought to be subject to the tryall and judgement of others both as to that light and heat knowledge and zeal gifts and graces which any may pretend to and wherein they may be really usefull to the publike or any community of Christians whose edifying in faith and love we have all cause both in conscience and prudence dayly to nourish and increase in Gods way which is an orderly peaceable and blessed way wherein only either private Christians or Church societies can hope to thrive and flourish Num. 11.29 I wish with Moses all the Lords people were Prophets Both able to give an account of their knowledge in the mysteries of Christ and also to help on in an orderly way as every wheel or pin doth in the motions of a watch the great and weighty work of saving souls which is the main end of the Ministers calling and pains Better we Ministers be despised than the Spirit of Christ in any gracious heart be justly grieved or any good work of God in the Church hindred But we are well assured by good experience that none would be less despisers or more encouragers lovers and zealous preservers of the true Evangelicall Ministry and its divine Authority than such men who have graces with their gifts and are both able and humble none are more slow to speak to others in the name of Christ James 1.19 than they who cannot hear others Preaching with due abilities and authority without fear and trembling as reverencing God and the Lord Jesus Christ in their Ministers There is no danger of able parts where there are humble and honest hearts no more than we need fear the strength of any part in the body will hurt or offend the whole body or disorder and violate any other Member which is above it in place in honour and in operation or function Reason teacheth us that the ability or
untractable World are not ignorant what noble Precedents may be alleged for my writing in this maner of Apology which is or ought to be a * Apologeticum scribendi genus est mixtura quaedam oratoris disputantis Dialectici deprecantis Eras twisting of Logick and Rethorick together a Checquer-work of Arguments and Oratory studying to cloth the Bones and Sinews of Syllogisms with the smoothness and beauty of Eloquence seeking at once both to convince the Understanding and to excite the Affections For besides those lesser and obscurer pieces recorded by the Antients of Aristides Melito * Quadratus ApostoloruÌ„ Discipulum Aâ—heniensis Pontifex Ecclesiae Adriano principi librum pro Christiana Religione tardidit Et tantae admirationis omnibus fuit ut persecutionem gravissimam illius exellens sedaret ingenium Cant. 2.2 Jeron ad Mag. de Aristide aliis doctis Christianis Quadratus Apollinaris Methodius Johannes Gram. Themistius and Apollonius this last being a Roman Senator wrote and recited in the Senate his Apollogy for the Christians and was after crowned with Martyrdom We have also extant those famous Apologies of Justine Martyr who dedicated his first to the Roman Senate and his second to Antoninus Pius Augustus also that of Tertullian who in the time of Severus the Emperor seeing Christians persecuted onely for the * Vel solo nomine ex praejudicio domnantur Christiam Ter. Apol. Name as a sufficient crime as many Ministers now are by some men wrote his Learned large and accurate Apology dedicating it to the Emperor and his Son Saint Hilary also wrote a Defence for the Orthodox against the Arrians presenting it to Constantius the Emperor And of later times in its kinde inferior to none is that Apology of the Learned Pious and incomparable Bishop Jewel * Bishop Jewels Apology The former wrote their Learned Modest and Eloquent Apologies for Christian Religion as it then stood like the Lilly among the Thorns baited persecuted and condemned on all sides by the Heathen who wanted neither numbers nor arts nor power to oppress yet was it boyed up and preserved by Gods blessing on the learned Courage and industrious Constancy of those and other Holy Men This last our Renowned Countryman vindicated the Reformed Churches and particularly this of England for their not complying with and submitting to the Councel of Trent and for their necessary receding from the Church of Rome so far onely as this did in Doctrine or Maners from the Scripture Rules and from the Primitive Judgement Canons and practise of the Fathers the first Councils and the Primitive purest Churches That excellent Prelate no doubt would have then fully asserted as he did other points then in dispute the Order Honor Office and Authority of the Ministry of the Church of England if either the ignorance or malice of those times had been so far guilty and ingenious as to question or oppose it which some men now do who dare any thing but to be wise honest and humble I know my self unworthy to bring up the rear of so gallant a Troop of Worthies in all Ages 5. Why by this Author nor is it from the ignorance of my own Tenuities or other mens Sufficiencies that I have thus far adventured to list my self in the Army of Christian Apologists or to march under the Banner of this Apology Onely in some respects I seemed to some men if not to my self to be signed out by providence to this duty or endeavor at least in as much as I may be thought redeemed somewhat beyond the ordinary from that grand prejudice which is like a beam in many Readers eyes or like a dead Fly ready to viciate the sweetest Confections made by any Minister in this kinde As if all were done onely for that livelihood and estate which their Church-Livings afford them that any Ministers so stickle and contend to uphold their Function and Ministry either by speech or writing Few men stand freer from the dashes of this suspition than my self in regard of either present benefit or future expectation by any imployment in the Ministry which is such as neither an idle man would undertake the work nor a covetous man much envy the reward Yet I thank God I want not either abilities or opportunities to exercise Piety and Charity among a company of poor for the most part yet good and orderly people whose love respect and peaceable carriage to me in these times hath merited that I should prefer the good of their souls before any private advantages so long as I am over them in the Lord. I thank God I have far less temptations of private interest than would be required to put any discreet man upon so rough an adventure in a tempestuous Sea where silence with safety were to be chosen rather than publickness with peril if I did not consciously and charitable look much more upon the publick where taking a general view of the state and condition wherein most of my Brethren the Ministers either are or are like to be in this Church if some men may have their wills I cannot but with shame and sorrow behold in all corners of the Land to how low an ebb not onely their persons but the whole profession of the Ministry now is or is like to be brought for Government Maintenance Reputation Authority and Succession in these Churches through the dissentions of these times And truly in the midst of our dust and ashes we the Ministers of England must confess That with no less justice than severity the Lord hath poured upon us this shame and confusion of face as well as upon other ranks and orders of men since our many great spots and foul stains both in Doctrine and Maners could not but be the more remarkably offensive to God and man by how much in the sacredness and eminency of that Calling more exact holiness was expected from us and pretended by us 1. Whence the lapse of Ministers in the love and reputation they had And here I hope I shall not give any my Betters or my Brethren any offence while I humbly prostrate my self in the Porch and Threshold of this Apology giving glory to God and taking shame to my self as well as others Not by an uncharitable censuring of any man but by a penitential searching and discovering the true cause for which I think the Lord hath poured this contempt upon the Ministers of this Church Herein to begin aright with God and our own Consciences may best relieve us with men the disburthening of a ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 15. Quicquid defisit pietati aut charitati confessionis humilitas suppleat Bern. 2 Sam. 12.13 is half buoying it up when sunk or a ground Ingenuous confession is a good part and a great pledge of future amendment Some diseases are half healed as soon as well searched and discovered It may be we may finde the same readiness both
should rather have done than in the least kinde have kindled or fomented such unnatural flames and unchristian fewds rudely intruding themselves into all Councels full of restless sticklings State agitatings politick plottings cunning insinuatings putâ—d flatterings secret whisperings evil surmisings uncomly clamors and rude exasperatings of fears to fewds of jealousies to enmities of misapprehensions to irreconcilable distances especially in matters wherein their proper interests as in those of Church-Government and Discipline might seem any stop or difficulty to peace or any occasion to war Who concludes not that in such violent deeds and demands Ministers forgat and forsook the greatest honor and duty of their Function which is Matth. 5.9 2 Cor. 5.20 to be blessed peace-makers to beseech men to be reconciled to God and for Christs sake to one another by whose pretious blood they above all men should shew they are redeemed from those fierce wraths and cruel angers which cannot but be cursed and merit to be seriously and deeply repented lest for them Ministers be divided in Jacob Gen. 49.7 and scattered in Israel And however many hotter spirited Ministers might have honest hearts to God and man yet it appears they had but weak heads and were not aware That secular policies and worldly interests though they begin never so plausibly and ascend like vapors from fair grounds yet they presently thicken like mists into black clouds drawing on jealousies and fears like strong winds These drive men to new counsels after they plead necessities and from necessity obtain what indulgences and dispensations soever either prosperity or adversity require in order to that great Idol Self-preservation which even in the Church of Christ exalts it self above all that is called God far different from primitive practises which were in ways of self-denial Christian patience and civil subjection losing their lives to save them following of Christ in taking up his cross * Tert. Apol. de Christianis cap. 37. Omnia vestra implevimus urbes insulas castella municipia castra palatium senatum forum c. Et tamen libenter trucidamur Et Cap. 30. Precâ—ntes sumus semper pro omnibus Imperatoribus c. when they wanted not numbers All which holy Christian arts by the unnecessary designs precipitant counsels and rash adventures of some passionate weak or self-seeking men are oft forced to vale and give place to that which is falsly called Reason of State which loves not to be too straight-laced with any ties of true and self-denying Religion whose passiveness is the best preservative both of the Church and of any true Minister whatsoever 11. Ministers much â—ow to themselves their shame All true and wise Ministers teach and so they should practise That it is better patiently to suffer * Mûlta tollerâ—â—us quae non probamus Aug. some deformities in Church and pressures in State than to be violent actors of any new ones as a means to reform the old And since the mindes of men are generally prone to measure counsels and purposes by the events they do easily conclude That God never leaves a good cause wherein his glory and Churches good were said to be so highly interessed so in the loss and lapse as now the Presbyterian cause seems to be unless it were carried on by impure hearts or unwashen hands either hypocrisie levening the end or iniquity defiling the means Truly it is seldom that God waters good plants with so last streams as he hath done that which some Ministers sought so resolutely to plant in the Garden of this Church what pains or perils soever it cost them or the publick So that the present dangers distresses and complaints of many Ministers seem to most people to be but as the just retributions of vengeance upon the rude frowardness and factious forwardness of many of them in civil troubles which was far different from the tender and wise charity of the good Samaritan Luke 10.30 For these men finding this Church and State much wounded as it was going from the Jericho of some grievances to the Jerusalem of a through Reformation as was pretended were too liberal of their vinegar and too nigardly of their oyl by rash infusions by undiscreet and unskilful searching the wounds they made them deeper wider more festred and incurable Clergy-mens hands usually poysoning those light hurts in State which they touch or undertake to cure with neglect of their Spiritual cures and callings Thus justly and usually there follows the black shadow of shame and confusion when Ministers of the Church had rather appear cuning active Statesmen than honest quiet Churchmen studying matchiavel more than the Gospel as if they were ashamed of the still * Mat. 12.19 He shall not strive nor cry neither shall any men hear his voice in the streets Acts 2.2 voice and quiet spirit of Jesus Christ which descended upon his Apostles not in the shape of flaming and dividing swords but off * Linguâ— Evangelica propitiis ignibus mollissimo servore potenter at suaviter illuminare perpurgare debent mentes ac mores hominum Greg. fiery cloven tongues And this not to set the world on fire or to scorch and burn men but softly to enlighten them and by variety of gifts and graces sweetly to warm them to a love of God and mutual charity Which is far from bringing in either Christian Religion or any Reformations with wilde-fires whirl-winds and earth-quakes wherein Christians had rather quite cast off the cross of Christ from their shoulders than bear it with any thing which they count a civil burthen and wherein the meanest Ministers are more ambitious to wear a peece of the Popes Triple Crown on their heads in an imaginary parity of power than either that of thorns or that of olive branches the one an embleme of their patience the other of their peaceableness When the very Novices and Beardless striplings in the Ministry which have but lately been manumitted from the rod and ferula are more eager to rule and govern all in an absolute community and Country parity than either able to rule themselves or patient to be ruled even by those that are worthy to be their Fathers as every way their Elders and Betters whom Age and Nature Custom Law Reason Religion all order and polity among men would have set as over-seers over them howsoever to some uses and ends those the yonger Preachers may be fit to be set over others as Vshers of lower Forms When the passions and exorbitancies of some Ministers shall punish other mens failings and sins with greater of their own and exceed what was most blamable in others by such defects of charity or excesses of cruelty as are most condemnable in such as hold forth the love of God and mercies of Christ to the World What stability can be hoped in mens esteem and love to such as are of so variable tempers that they are not double Jam. 1.8 but
vertas in opera Jeron ad Paulinum Qua docrit Christus praeceptus fiâ—â—avit exemplis Chrysost Facta ostende te possibilia docâ—re Chrysost Catholici in proâ—â—â—â—ndo hâ—â—etica in operando Bern. Salvian l. 4. Gub. Scientia nostra nihil aliud est quà m culpa quod lectione cardâ— novimâ—â— libidine despectione calcamus c. Hoâ—orius the Emperor is commended by Theodoret for removing those from being Bishops and Presbyters whose lives were not agreeable to the dignity of their calling and exactness of their duty Theod. l. 5. c. 28. Non loquamur magna sed vivamus Cyp. de Bâ— Patien Honor sablioâ—â—â— vita de formis Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nis de Perf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—crat in Plato Phile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215. Et quotidionae incursiones vastantia câ—nscientiam facinora à sacerdote Christiano evilanda Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mu'cae Dominus in Morch Nehuchim Ramham Ambr. offic l. 2. c. 2. c. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. Who observes out of Levit. 4. There is as great a sacrifice for the Priest as for the whole people Ebrierat in quovio vicium à sacerdote sacrilegium Chrys Praceptis Christi detrabit pondus sacerdotum levitas Lact. Luke 6.46 Why call ye me Lord and do not the things I say de Gub. sometimes complained of Preachers and Professors too in his time No I beseech you to believe That I am the most rigid exactor of all holy exactness from Ministers of all degrees beyond all other sorts of men That they who are the Evangelical Priests to the Lord should have no blemish from head to foot Levit. 21.17 18 19. Neither defective in intellectuals nor deformed in morals sound in doctrine sacred in deeds the want of which makes them as Eunuchs Levit. 21.20 forbidden to serve before the Lord as unfit for spiritual-generation That they bear on their brests before God and all men the Vrim and Thummim Light and Perfection Truth and Charity in both Integrity That none of this holy Ministration be either incurably blinde or incorrigibly lame that they may be worthy to stand before God as to their sincerity before men as to their unblamableness and between both as to their unfeigned fervent love both of God and man For I well know That not onely gross offences in them as in Eli's sons which made people to abhor the offerings of the Lord 1 Sam. 1.17 must be avoided but the very flies of common frailties must be kept off from their sacrifices as Abraham did the fowls of the air from his oblations Gen. 15.11 And as the Jews affirm That natural flies were never seen on any sacrifices of the true God or in his Temple which infested all other Temples of the Beelzebuls gods of flies Ministers motes as well as beams must be kept out of the worlds eyes which are prone to look with a more prying curiosity and pitiful censoriousness on Ministers smaller infirmities than on other mens grosser enormities This being one of our happinesses That being compassed about with many sinful frailties which easily beset us we have as many savore censurers which may help to keep us in a greater exactness both before God and man In whose account drunkenness and riot which in all men is a sin in Ministers is as sacrilege Rash and vain oaths in them are as so many perjuries Any profaner levity in them is as the blaspheming that God whose Word they Preach whose Name they invocate whose holy Mysteries they celebrate Their illiterateness is barbarity and brutishness their factiousness and fury in secular motions is such a madness of pride and vain-glory as possessed him who in all things else very obscure set the Tempe at Ephesus on fire 2 Tim. 1.15 Study to shew thy self a workman that needs not to be ashamed Non impudentem vult ut non erubescat sed diligentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non mereatur verecundari Amb. 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thy self wholly to these things that thy profiting may appear to all men so 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quò longius aberrant tò vehementius agitantur August that he might be remembred for something their laziness and negligence in their studies and preaching is supine slothfulness and sinful slovenliness while they content themselves with any raw and extemporary hudlings in which is nothing of holy reasonings and Scripture demonstrations mightily convincing nor of right method duly disposing nor yet of any grave and pathetick oratory sweetly converting and swasively applying but onely a rudeness and rambling next door to raving which hath partly occasioned indeed so many new undertakers to preach who thinking some Ministers stocks of divinity quite broken and spent by their so little trading and improving in any good learning or solid preaching have adventured to serve the Country credulity with their Pedlars packs and small wares not despairing to preach and pray at that sorry rate and affectated length which they hear from some that go for Ministers resolving at worst to colour and cover over those real defects of parts or studies to which they cannot but be conscious by excessive confidences loud noises immoderate prolixities and theatrick shews of zealous activity even as Country Fidlers are wont to do when they play most out of tune Abusing the vulgar simplicity with their bold yet unharmonious melody What can be more fulsom and intollerable even to the worst as well as the best of Christians than to see Clergimen study more the gain and pomp than the life and power of godliness To content themselves and delude others with the husk and shells of Religion Sicarii animarum Naz. or de Sacerd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. â—osimen profano Presbytero What more unreasonable than for Shepherds to starve or tear and worry the flocks For Physicians to infect their patients by not healing themselves for Builders to pull down the holy Fabrick of Truth and Charity or to build with the untempered morter of Passion Fancy and Faction For Embassadors either through idleness to neglect or through baseness to corrupt or through cowardise not to dare to declare and assert the message and honor of their Sovereign sender which should with all courage fidelity and constancy be discharged even to utmost perils so as to be ready with St. Paul not onely to be bound for Christ but to lay down his life also Acts 20. Vnicus rectoris lapsus per est totius populi flâ—gitio Chrys Levit. 4.3 14. The sacrifice for the sin of the Priest is as much as for the sin of the whole Congregation I know that in Ministers any spot of pride levity affectation popularity pragmaticalness timorousness or other undecencies below a wise holy grave constant temper and carriage of a worthy minde is a foul deformity a putid
man is less to be imagined when we consider in the sacred story That man had most of divine counsel and deliberation in his Creation Gen. 1.26 not as needful to God who can work by omniscient and omnipotent power in an instant but implying to us those most exact and accurate proportions observed by the great and all-wise Creator in his formation of man All other Creatures rising up as bubbles on water so soon as the formative Word of God in its several commands fell like distinct drops from Heaven on the face of the great deep the Chaos or Abyss But man as a signet or seal was graven by a special hand and deliberate method of God with the marks and characters of his own holy image in spirituality wisdom righteousness purity liberty eternity and a proportionate capacity to enjoy whatever felicity he can understand and desire 5. Mans improvement That if we raise man to the highest glory and perfection which he covets and is capable of in this world of vanity and mortality we shall see something in him of a little god like the figure of a great monarch expressed in a small model or signet For bring him from the sords of his nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. from his infant infirmities from his childish simplicities from his youthful vanities redeem him by the politure of good education from his rustick ignorance his clownish confidences his brutish dulness Stolida ferocia Tac. his country solitude his earthy ploddings his beggarly indâ—gences or covetous necessities rack him off further and refine him from the lees of sensual and inordinate lusts from swelling and surly pride from base and mean designs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de Cupiditat from immoderate affections violent passions unreasonable impulses and depraved temptations from within or without Then furnish him with health procerity and beauty fortifie him with competent strength both single and social endue him with all wisdom both divine and humane which the minde of man is capable of compass him with all fulness and plenty invest him with that publick honor which as beams of the Sun concentred in a Burning-glass arising from the consent of many men to unite the honor of their protection and subjection in one man makes up the lustre of a majesty something more than earthly and humane coming neerest to the resemblance of what is divine and heavenly Adde to these endowments of power opportunity and place to do good those real and useful graces those charitable and communicative virtues which enlarge the nobler soul to a love of the publick good and a zeal for the common welfare of mankinde in works of humanity gentleness pity patience fortitude justice mercy benignity and munificence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. è Menandro How goodly a creature is a man while he continues a man Exod. 22.28 Psal 82.6 John 10.34 Magistrates are called gods Paternum est docendi munus Psal 34.11 Jer. 9.34 Beatitudo est interminabilis vitae perfecta possessio Boet. What can more lively express to us a terrene visible Deity whom we may without Idolatry own and reverence so far as without blasphemy we may call such a man a God while he wisely teacheth and instructeth others a work worthy of a Parent a Prince a God or he powerfully protects or he bountifully rewards or justly punisheth or mercifully pardoneth or graciously loveth others and rejoyceth in their well-doâ—ng and happiness without any design or interest of his own Yea what do we ordinarily wish and expect or fancy more from God than all these excellencies of which we see there are some sparks and beams even now in mans nature sublimated to infinite perfections and extended to us with eternal durations is not this that estate of full enjoyment which we call Heaven Wherein we hope never to want those divine and immediate communicatings with the all-sufficient bounty and unenvious benignity of God is as well able so no less well pleased to impart to the soul than its necessities do require and its desires ambitiously and unsatiably covet to be supplied by them Not oneâ—y in order to this natural and politick Being which as men we have with men for a moment which is daily pressed upon with the fatal and inevitable necessity of dying which is a ceasing to enjoy God by the mediation of the Creatures in this visible world but also in reference to that rational religious spiritual gracious perfect and unchangeable Being whereto we naturally aspire for who would not be ever happy by enjoying himself in the wisdom strength beauty fulness love and sweetness flowing for ever from the excellencies of the Creator The fruition of whom is onely able to exclude aâ—l defects and fears to satisfie all desires to reward all duties to requite all sufferings to compleat all happiness to crown and perfect all true Religion which in Heaven shall be no other than what we desire it to be here on Earth that is a right knowledge and a willing performance of that duty which the reasonable creature Man ows for ever to God First as his Creator Conservator and Redeemer by Jesus Christ. 6. True Religion internal instates the Soul in Christ and in the true Church 1 Cor. 2.10 11. John 15.5 He that abideth in me and I in him c. 2 Tim. 2.19 The Lord knoweth them that are his Extra ecclesiam non est salus This then we look upon as the Religious frame and temper of a reasonable Soul in its internal dispositions and private devotions toward God it self and others By which it is daily preparing for a glorious and blessed immortality of which holy frame it self onely can be conscious with God and the greatest evidence is That sincerity of heart which hath no other rule but Gods Word no other end but Gods glory and no other comfort but in the constancy of this disposition which is the fruit of Gods holy Spirit in it Certainly such a Soul cannot but be in and of the true and to man invisible Church of God so far as it hath a mystical spiritual and invisible life which consists in the union to Christ as the head by faith love and all other obediential graces of his Spirit which are common to every true believer Out of this Church its most true There is no revealed salvation possibly to be had for any that live to be masters of their own reason will and actions Yea further such a religious soul hath a capacity of and right unto that external visible politick and social communion with the Church of Christ where ever Christians enjoy outward fellowship with one another in publick profession Which communion however such a soul solitary it may be and sequestred from all Christian company may not actually enjoy being forcibly denied that happiness of which many do wilfully and peevishly deprive themselves by proud or peevish and uncharitable separations through
the Law Quicquid deficiunt aliae unica supplet charitatis gratio qua in aeternum non de ficiet Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nis Prius chari quaÌ„ proximi Min. Fael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Tâ—ypl o. and all Churches was Scripture Truth the Cement Charity the Beauty Unity and the Strength orderly and social Government O thou fairest of ten thousands Christian Charity which were the wonder of the World in the Primitive times Which didst so spread thy wings over all the Earth like the Spirit of God on the face of the great deep the ocean of mankinde that every man might and every Christian did enjoy the vital heat and diviner influence of thy fosterings on their souls So far that what weaker Christians came short of in believing or failed in understanding or were defective in doing they made up in loving of Christ and for his sake one another Yea what the very enemies and persecutors of Christians wanted of that humanity which is as the morn and dawning of Christian Charity true Christians sought to relieve them by their prayers and to cover their horrid cruelties with their own kindness to them while killed by them and devotions for them while they were dying under them as the bâ—essed Martyr Stephen did and the Crown of Martyrs Christ Jesus They forgat not to pray for those that persecuted them which made Christians in their furthest dispersions greatest distances and grievousest sufferings still admired by all men though hated by them still endeared well acquainted and united in love to each other before they had seen or were personally known to each other O thou potent flame of celestial fire which the love of Christ Charitas est oleum unde clara virtutuÌ„ omnium lampas sustentatur Religio sine charitate est lampas sine oleo Bern. ep 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 28. So Just Martyr Ep. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 14. stronger than death had kindled in the souls of the first and best Christians No Seas no solitudes no poverty no pains no sufferings no torments no offences no injuries were able to damp or quench thee of old but still thou didst gloe to so fresh an heat that it warmed and melted the hardest Rocks of Heathen persecutors and tormentors Who before they believed the Gospel or love of God in Christ covered to be of that Christian society where they saw men love one another so dearly so purely so constantly as to be ready to die with and for each other Alas now every small drop of fancy every novelty of fashion in Religion every atome of Invention every dust of Opinion every mote of Ceremony every shadow of Reformation every difference of Practice damps rakes up buries puts out thy sacred sparks and embers in Christians hearts yea and kindles those unholy cruel and dreadful fires of contrariety jealousies scorn hatred enmity revenge impatience of union and zeal for separation to so great heights of all-devouring flames that nothing but the flesh of Christians will serve for fuel to maintain them and nothing but the blood of Believers to extinguish them So that no Christians now love further than they conspire and contend to destroy and conquer all but their own party and faction Thus the want of this holy grace of charity wastes us by the fires of unchristian fewds and even presages the approaching of those last dreadful conflagrations which shall consume the world and those eternal flames which shall revenge this sin of sins among Christians the want of charity which sins against the love of God the blood of Christ the Churches peace and our own souls How shall we uncharitable wretches not dread the coming of our Judge or how can we love his appearance in flaming fire who have thus singed and burnt that livery of Christs love wherewith we were clothed which was dipped and died in his own blood that so it might stanch the further effusions of blood among Christians and cover the stayns of that bloud which had been passionatly shed among them How can we hope our souls should be saved in the day of the Lord Jesus when we spend our dayes in damming and destroying each other and scarce suffer any to possess their souls in patience or in any degree of charity amidst the wasts and troubles of this conflicting and tottering Church Which like a great tree whose roots are loosned round and almost cut through stagger too and fro threatning to fall on every side being nothing now but weakness over-laden with weight and labouring with the burthen of it self is ready to destroy both it self and others by the suddenness and violence of its fall O you excellent Christians hasten as Lot should have done out of Sodom to withdraw your selves from the interests designs zeal devotion and Religion of this uncharitable and self destroying world wrap your selves in the mantle of charity peaceableness and patience hasten to hide your selves in the holes of this rock the love of Christ your Redeemer till he come who is at the dore and will not tarry Charitas sanctitatis Custos Chrysol ser 94. O pretious and inestimable grace of Charity the only Jewel of our lives the viaticum for our Deaths the greatest ornament of a Christian profession the sweetness of our bitterness the Antidote of our poysons the Cordiall in our infirmities the comforter under our dejections the supplyer of our defects the joy in our sorrows the witness of our sincerity the Crown of our graces the Seal of our hopes 1 Joh. 3.14 the stay and Pillar of our Souls amidst the tears tossings Dilectio suÌ„muÌ„ fidei sacramentum Christiani nomini thesaurus Tertul lib. de Patientia Mat. 5.44 Humanum est amicos Christianum inimicos diligere Hilar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. de Christian dissid or 14. fears and conflicts of our mortall Pilgrimage In which we then only joy when we either love or are loved by others but then we have most cause of pious joy when being hated and cursed and persecuted by others we can yet love them and pray for them and bless them for Christs sake Thou that madest Martyrs and Confessors and all true Christians more than Conquerors of death and enemies men and Devils O how have we lost thee how have we banished thee how have we not injured thee yea how have we grieved thee more in this that we are loth to find thee But most in this that we seek thee among Heresies Schisms Apostacies seditions furies perjuries tyrannies superstitions sacrileges causeless disputes endless janglings yea cruell murthers of bodies and Anathemaes of souls But the highest indignity and greater than the greatest insolency offerd thee is That we boast and proclaim we have found thee in what we have most lost thee that we have raised thee by what we have ruined thee that we are most Churches when we are least Christians or most
3.16 Hereby we perceive the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 16. Isai 32.2 Beatitudinum omnium beatissima beatitudo charitas Nienburg to lay down their malice factions and arms against each other for whom Charity and Christ bids them lay down their lives O let it move all excellent Christians and me who am less than the least that truly love thee and long for thee to mourn to see the generality of Christians so little moved by thee or to thee Let our heads and eyes be as Fountains and Rivers of Waters running with tears night and day for those thousands whom justice and those ten thousands whom uncharitableness schism and superstition have slain among Christians even in these Nations and Churches O let our humble hearts be thy retirement our sighs and prayers and tears thy refreshment in the heat and fury of these times and be thou to us as the shadow of that great Rock in a weary Land O blessed Blessing of all other blessings Charity what words what tears what prayers what sighs what Sermons what Writings can recover thee or recal thee or perswade thee to look back and return to these and others pitifully broken wasted forlorn and divided Churches But alas our words are sharp swords daily wheting and clashing against each other our tears are as the drops of revengeful and impatient spirits which cannot have their wills our prayers are the bitter effusions of hearts troubled and disquieted not with sin but with choler and unkindness so far from praying for our enemies that we pray nothing but enmity and are impatient that any should pray for their friends if we esteem them our enemies our sighs are but bellows to excite the languishing flames of declining factions against their opposers our Sermons oftimes are as firebrands tossed up and down by incendiaries and the breath of our Pulpits are like the Eructations of Aetna Vesuvius or Hecla scattering coals of fire and blasting all things neer them with sulphureous exhalations So that many Preachers are indeed as voices crying in the wilderness sounding alarms to Religious War and preparing a way for zealous desolations both in Church and State And for our Writings they are in great part but Pamphlets which serve as Paper to wrap up squibs or to kindle to quicker flames those smoaking jealousies and secret discontents which are smothered in our brests That even we Christians and reformed too speak and act and pray and Preach and Print in great part so as if we had not one God and one Lord Jesus one Spirit one Faith and one Baptism c. Ephes 4.4 5. But as if we had no God no Faith no Word no Sacrament no common relation to one Saviour no common salvation in One and by One as if we were Christians onely to be crosses and to crucifie one another As if we were all turned Canaanites scourges in the sides and thorns in the eyes of one another Charitas deus est substantivs dat nobis deitatem accidentâ—lem Bern. de dil Deo O thou flower and fragrancy of all graces and virtues which hast little of a Man nothing of a Devil and most of God of Christ and of the Holy Spirit in thee which carriest all sweetness serenity and tranquillity with thee If thou abhorrest the crowds of Christians and such as glory so much in their being gathered into Churches after new and uncouth ways If thou darest not trust their smiles and kisses their fervors and reformings who have so oft under the specious pretences of Religion sheathed their swords in thy bowels If thou art afraid not onely of religious rabbles and zealous multitudes but even of sacred Synods and Armies listed for holy Wars whose faith hath often failed thee and them too who while they thought to contend earnestly for the truth have crushed thee O Charity almost to nothing by their violences and divisions each novel faction seeming to strive for thee pull and tear thee in pieces ready by violent halings of thee to their sides Sects utterly to destroy thee O yet prepare a place for thy self among some humble and honest hearts some meek and quiet spirits here in England that so thou maist retire and hide thy self from thy friendly enemies from their cruel courtesies their dangerous importunities their deep agitations and designs O disdain not the broken hearts and contrite spirits of â—hat remnant of truly Reformed Catholike and charitable Christians which yet have escaped in this Church These value thee these long foâ— thee these are sick of love to thee and weary of life without thee To thy honor and restauration to their comfort and establishment these lines are chiefly consecrated O do thou cover them James 3.6 Psal 120.7 I am for peace but when I speak they are for war and this thy suppliant Orator under the shadow of thy wings till this calamity be overpast hide us from the strife of tongues which are set on fire with the fire of hell which burn most wheâ— cool drops and calm pleas for charity are sprinkled on them In the great and sad ruines of Churches and dissentions of Christians O be thou our refuge and protection teach us to live by divine love and so to love thee that we may live a divine 〈◊〉 with thee Learn us that highest lesson of a Christian to love our enemies and persecutors while others learn to hate their friends and their Fathers 1 Cor. 13.8 Charity never be faileth O Sempiternal Grace which are fitted for immortal souls let us be as Ruth to Naomi unseparable from thee while we are on Earth as thou art the onely remaining grace in Heaven being the crown and consummation of all other gifts and graces which like stars then disappear and are willingly swallowed up when thy lustre like the Suns is risen to its full strength and shines in an eternal Noon making the soul at once infinitely happy while it sees an object infinitely lovely and loves it with an infinite love Rather than we should fail of thee in this life O thou beloved of our souls carry us with thee from Cities to solitudes from company to deserts from the unsociable societies and uncharitable Churches to creeping cottages to weeping solitudes and howling wildernesses where we may enjoy thee in our own oft sighing and smitten brests rather than dwell in Palaces and Cities and Temples and where we see thee daily despised profaned and mangled tormented torn and trampled under the feet of Christians in Villages in Towns in Cities in Senates in Armies in Seats of Justice and in Pulpits Give us the wings of a Dove even thy wings O holy Charity by which thou ascendest at once to God in love and descendest for Gods sake in love to man that we may make haste and flie away and be at rest for ever that we may
16.18 Eph. 2.20 Heb 6.2 in the order of Christs Church which are diligently to attend humbly to obey Heb. 13.17 thankfully to own respect love esteem and honor 1 Cor. 9.11 1 Thes 5.12 13. liberally to requite the doctrine and labors of the true and faithful Ministers 1 Tim. 5.17 who are thus over them in the Lord in a right way and succession of Ministeriall Office divinely instituted and constantly derived authority In the perpetuating of which to so many centuries of years since Christs Ascension by lawfull and uninterrupted succession in his Church the power and providence of God is not less remarkably seen than in the preservation of the Scriptures amidst all persecution confusions and variations of humane affairs Also the love and care of Christ to his Church the fidelity of his promise is evident being no less made true to the Ministry than to the whole Church to be with them to the end of the world and by the Ministry that is made good to the whole Church that the Gates of Hell shall not prevail against the foundations of the Church which are laid upon the writings and by the labours of the Prophets and Apostles and after them still layed and preserved by able faithfull and ordeined Ministers The consecrating or ordeyning of whom by the Imposition or laying on of hands in a continued succession for the good of the Church is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion joyned with doctrines of Faith Repentance Baptism Resurrection and eternal judgement for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands I find not by Scripture practise or the Church afterward so clear and constant as this in Ordination to an holy Ministry Nor can Confirmation be rightly done to the Baptised and Catechised but by those who are ordeined That to deny the Ordination and due succession of Ministers by which to carry on the work of Christ in his Church or to seek to overthrow it in any Church is all one as if men should deny those grand and fundamentall points of Faith Repentance Resurrection and judgement to have been taught by Christ or Baptism to have been instituted that to overthrow and abolish the constant Ministry and Office in the Church can be the design of none but those who care not to turn Infidels and to live in all Atheistical profaness If then there be any force or authority from Scriptures as the Oracles of God to prove by precept institution or example the religious necessity of any peculiar duties or holy Offices and divine Ministrations by which men are made Christians and distinguished as the Church of Christ from the world if the Preaching the word of life the teaching of the histories the opening of the mysteries the urging the precepts the denouncing of the terrors the offering the promises the celebrating the Sacraments the binding to wrath and shutting up to condemnation all unbelievers and impenitents the loosing of penitents and opening Heaven to them by the knowledge of Law or Gospell if these or any other holy ministrations be necessary not to the well-being only but the very being of a Church Christian Sure there there is as I have shewed no less strength pregnancy and concurrent Scripture clearness to convince and confirm the peculiar office divine power and function of the Evangelicall Ministry Without which all those ministrations must needs have ceased long agoe as to any notion or conscience among men of holy divine and Christian that is the appointments institutions messages or orders of Jesus Christ which could never carry any such marks of divine credit and authority meerly from vulgar credulity and forwardness of reception or from generall common talk and tradition among men if there had been no peculiar men appointed by God in his name and by his Commission to hold forth to the world this great salvation to convince or convert or leave men without excuse As there can be no valid message autoritative Embassie credible assignment or conveyance of truth promise command duty comfort bounty or love to others where there is only a generall fame and unauthorised report without any speciall Messenger Embassador Assigner and Conveyer to the authority of whose speech and actions or conveyances not any mans own forwardness nor others easiâ—ess and credulity doth suffice but some peculiar characters Seals and evidences by letters of credence or other sure and known tokens of a truly assigned and really derived authority do give ground to believe or power to validate what any man so performeth not in his own name or for his own interests but to an others who principally employs him and who only can make good what he so far promiseth or declareth or sealeth as he hath commission and authority from another so to do No man that speaks or negotiates in anothers name especially in matters of great consequence of as high a nature as life and death can expect to be believed by wise and serious men and that they should accordingly order both their affections and all their affairs unless they saw the marks of infallible authority far beyond the confidence of a trivial talker and a bad orator In this point then of a peculiar office and function of the Ministry Evangelical which is divinely instituted in which some men are solemnly invested by which all Religion is confirmed and preserved to the Church We have not onely full measure from Christ himself and heaped up by Apostolical precept and example evidently set forth in the Scriptures and pressed down by after Histories of the Church in a constant succession but it is also running over by those necessary accumulations which all right reason order and prudence do liberally suggest both in the Theory and the Practick 8. The peculiar Office of the Ministry confirmed by Reason For first no man by any natural capacity or acquired ability as a reasonable Creature is bound in conscience to be a Minister of the Gospel and holy Mysteries to others for then all men and women too ought to be such or else they sin Secondly Nor yet by any civil and politick capacity as living in any Society or City can any man be obliged to direct and guide others in the things of God since that relation invests no man in any civil power office or authority until the supreme fountain of civil power calls him to the place and endues him with such power much less can it put any into an authority which is divine spiritual and supernatural to act as in Gods and Christs name and to higher ends than humane 3. Nor thirdly doth any rel gious common capacity as a believer or a Christian or as endued with gifts and graces furnish any one with Ministerial power and lay that duty on him for then every Christian great and small yong and old man and woman 1 Cor. 12.25 29. Are all Apostles are
first constitution of Bishops after the Apostles Nor can such a paternall presidency be injurious to others If rightly ordered Epist ad Evagrium adversus Luciferianos Ecclâ—siae salus in summi sacerdotis i. e. Episcopi dignitate pendet cui si non eximia quadam ab omnibus eminens datur potestas tot in Ecclestis efficientur schismata quae sacerdotes Propter Ecclesiae honorem quo salvo salva pax est Tertul. de Bapt. Presbyteri diaconi jus habent Baptisandi non tamen sine Episcopi autoritate c. Jeron Aliqui de Presbyteris nec Evangelii nec loci sui memores neque futurum Dei judicium neque nunc sibi prapositum Episcopum cogitantes quod nunquam omnino sub antecessoribus factum est cum contumelia contemptu prapositi sui totum sibi vendicant quorum immoderata abrupta praesumptio temeritate sua honorem martyrum confessorum pudorem universae plebis tranquillitatem turbare conatur Thus Cyprian complains in his time who was one of the meekest and humblest Bishops that ever were of the Arrogancy of Presbyters acting without their Bishop Cyp. Ep. 67. Mutua at faeda sibi praestat errorum patrocinia errantium multitudo Cecil in M. F. Desipit qui ad vulgi normam sapit Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 24. contra Arianos qui suis numeris gaudebant in the due choosing and preferring of a worthy and tryed person who cannot be said to be imperious or to exercise any forbidden dominion over those by whose suffrages and consent he is worthily placed in that power and place for the good of them all which priority and eminency ought to be kept within those bounds of Christian authoriry which may consist with Charity and Humility And after all this we see by wofull experience that the want of that right Episcopall Government hath occasioned so many and great mischiefs in this and other Churches as do sufficiently shew the use and worth of it which was alwaies the greatest conservator of the Churches peace and purity in the best and Primitive times If any Object the vulgar prejudices and disaffections in many mens minds 3. Answer to vulgar unsatisfactions against Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instar navis tempestatibus â—actatae est Episcopi anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Act. Ap. hom 3. Ethi against any thing that is called Prelacy or like to Episcopacy I answer 1. The best observation to be made as from the vote and sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most men is this what they most dislike and oppose is most by wise men to be desired and approved It s no rule for good men to walk by in matters of Religion above all 2. I believe the generality of sober Christians in this Nation do so much see the misery of change and the want of right Church Government that they are both the most and best of them rather desirous of a restored and regulated Episcopacy than any other way which hath been tryed in vain 3. Neither headless Presbytery nor scattered Independency are without many great dislikes already in the minds of many good Christians who finding these remedies worse than the disease are prejudiced against them both 1. For their novelty being unheard of in the Christian world for 1500. years Nobis nihil ex nostro arbitrio inducere licet fed nec eligere quod aliquis ex suo arbitrio induxâ—â—iâ— Apostolâ—s domini habemus autores qui nec ipsi quidquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo disciplinam fideliter rationibus administrarunt Tertul. de Praes ad Haer. Livi Dec. 1. l. 1 Hieron in Epist ad Titum and the last of not above ten years standing in England both brought in but abruptly as rising from private mens interests passions and policies with which Episcopall Government did not well agree Neither of them ever having had either the vote of any generall councill or the practise of any considerable part of the Catholick Church 2. Suspected they are by many for their prevaling upon this Church by a kind of force against the consent of the supreme Magistrate and this in broken and bleeding times Planted not by Preaching and patience but by the Sword and watered with civill blood Each driving their Chariot as Tullia the wise of Tarquinus Superbus did over their Fathers As if they brought in Armatum Evangelium Christian Religion in compleat armor and Christ marching like Alexander Hannibal or Caesar when as Episcopacy was toto orbe decretum with wisdom charity and peace by consent of all Churches in all the world approved as St. Jerom tels us and established even in those times when persecution kept the Church most in purity and unity with self and when prayers and tears were the only arms used in the Church to set up any part of the Kingdom of Christ either in Doctrine or Discipline 3. Because neither of those new ways ever yet had such plenary and peaceable approbation after due debate from the publike reason prudence and piety of this nation comparable to what the Government by Bishops alwaies had in all Parliaments and Synods for many hundreds of years since we had any Princes or Parliaments Christian 4. Neither of them carry yet any promising face of more truth peace order and honour to the Christian reformed Reâ—igion to this Church or Nation nor yet of more morall strictness and holiness in mens lives nor of more grace in mens hearts nor of more love and union as to mens affections yet in no degree so much as Episcopacy did in the Primitive and best times yea and in these last times too since the Reformation for although it might have some sharp prickles with it yet it bare sweeter and fairer Râ—ses than these last have done or are like to do and with far less offense 5. The same or worse inconveniences which are by any objected against Episcopacy in its age and decays discover themselves in the very bud and infancy of these new ways As much pride ambition tyranny vanity incharitablenese more Prophaness Atheism Heresie Blasphemy Licentiousness far more faction bitterness vulgarity deformity and confusion besides the needless offence and scandall given to most Christian Churches in all the world who retain the government by Bishops being as antient as their being Christians and descended from the same origin the Apostles and Apostolicall men 6. Neither of the new modes ever produced either Precept or holy example or any divine direction for them in any degree so clearly and so fully as Episcopacy hath alwayes done Nor yet have they produced any promise from God that they shall be freed from those inconveniencies which were reall or odiously objected against Episcopacy and which may be incident in time to all things that
it stands in reference to God its Creator and its neighbour when a Christian is free to know consider meditate of understand remember and beleeve what ever truths God hath revealed to him yea further when he is free to declare and utter them in such an holy way which charity sobriety order and gravity allow It is no freedome for a man to think what he lists in vain erroneous or blasphemous thoughts or to bolt out and vent all his raw undigested rash and rotten fancies or irreligious opinions to others He should set a * Psal 141.3 watch over his thoughts and lips with prayer modesty and humility Trying and weighing all things first with himself by the Word and the Spirit of God or conferring so with others as may have some savour of reason and religion an holy desire to learn or teach in a regular not a rude insolent and imperious way the next liberty is to doe those duties of piety and charity publique and private which God hath commanded every one not onely in generall but in such restrictions of place and calling wherein God hath set them It is also true liberty for a Christian upon good grounds to hope for and expect that reward and crown Rev. 2.10 Rom. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. which God the righteous Judge hath promised to those that persevere in well doing who in that way are free to enjoy all the comforts priviledges and Ordinances which Christ hath instituted in an holy order and most regular way for our private or publique good a Christian is free from the fears terrours judgements Rom. 8.1 curses and wrath of God and from the Laws rigour or condemnation upon his true faith and unfaigned repentance By which graces the beleiver being ingraffed into Christ is free from the observations of the ceremoniall law which tended to Christ and ended in him Also from the politicall or civill Law among the Jews so far as variation of times and necessities of affairs require for the good of mankinde yet without violating the principles of equity or charity in them which are perpetually obligatories upon morall grounds to all men From the morall law also a Christian is so far free as to its rigour and exactnesse of personall actuall obedience the want of which in the least kinde is condemnative in it self but not so Rom. 7.16 as we are by faith in Christ yet are we not freed from the approbation and love of the morall law as it is just and good nor are we from a constant endevour to conform to its holinesse not now as a requisite to the justification of a sinner but as a fruit of that in our sanctification which from faith and repentance brings forth love and from love of God a stedfast purpose and reall endevour to obey his holy commands in all things which is our Evangelicall perfection and highest freedom in this world which is not wholly from sinning Rom 7.23 Ioh. 8.39 If the Son make you free then shall you be free indeed Rom. 6.7 but from a wilfull sinning Also we are free as to our purpose and new principle from that malice uncharitablenesse from those envies discontents and worldly disorders in any kinde as they have dominion over meer naturall and sinfull men Being further free that is willing and content to suffer what ever God is pleased to inflict upon us for punishment triall or honor in the way of testifying to his truth we are also free from a principle of love to yeeld ready obedience as to God so to man for the Lords sake Rom. 13.5 what ever man in the name of God and in Christs stead requires of us Heb. 13.17 in order to Gods glory the peace good example and benefit of others in any society either as men or Christians 3. The liberty of Superiours and Inferiours The grounds and rules of which externall obedientaill freedom in civill and Church societies the Lord hath by generall precepts and directions expressed in his Word leaving the particular circumstantiating enacting and applying of those generals to that liberty of wisdome piety and charity which ought to be owned by inferiors and exercised by superiors as governours in Church or State This Politick liberty admits of divers variations according to severall states times emergencies and occasions to which Christians as men are subject in this world wherein honest freedom may be used by such laws and restraints as shall seem best for the publique welfare to those in whom the power of giving laws to others doth reside even in that just power and authority which God hath given to some over others to rule them to allow no such gubernative liberty to any men is to deny that indulgence and authority which God hath granted both to Christian Magistrates and to Ministers even to restrain in many things the private liberty of others for the publique good and order of the community nor may any man seditiously and factiously plead or contend for his private liberty of speeches or actions further than consists with the peace order safety and welfare of the publique according to what is by due authority permitted or forbidden and however private thoughts of discontent mutiny rebellion and cursing others Eccles 10.20 Nam scelus intra se â—acâ—tum qui cogitar â—â—tum Facti câ—imen habet Jur. 1 Pet. 2.13.20 1 Pet. 2.16 Rom. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must needes be subject not only for wrath but also for conscience sake Christian liberty and divine necessity may stand together yea they are inseparable fall not under humane cognizance and judicature yet they as not free as to the tribunall of God in a mans own conscience Neither may publique Authority which hath freedome to rule that is to command enjoin and exact externall obedience of others Nor may private liberty which is free to obey in the Lord the commands of Superiours or else patiently to abide their censure neither the one nor the other may turn this liberty to a cloak of maliciousnesse or licentiousnesse Not the one to tyranny and oppression beyond what piety equity order and charity require nor the other to make it any ground or occasion for factious and seditious perturbings of the publique order and peace Nor may any party of men though never so godly and well affected being in no place or authority in Church or State enabling them carry on any design though in its abstract consideration it be better than what at present may be by any violent irregular and disorderly wayes which are utterly unwarrantable in themselves and no fruit of that Christian liberty which Christ hath purchased for us either inwardly as to God and our consciences or outwardly as to Society and publique relations of men and Christians to one another where every relation imports a duty and every duty hath its bounds beyond which * Relationes civiles mutuis offre â—is â—igannâ— Reg.