this self-condemned and without excuse Nor are any of a different beleif to what is established to be tolerated in giving any factious and seditious scandals against that Religion which is by the wisdome and piety of any Nation and Church there setled as sacred being always presumed that it is judged the truest and best for no men can be supposed to binde themselves and their posterity to any religion which they think false Two wayes of just restraints in the Church There are two wayes of coercive power established by God over men in matters of religion either of the Word by Ecclesiasticall admonitions reproofes and censures which onely reach those in matters of error 1 Tim. 5.20 Tit. 2.15 Tit. 3.10 1 Cor. 5.12 or scandall that are under the same form beleif and profession of Religion for these onely doe consider them And where this discipline is as in primitive times it was rightly dispensed with gravity wisdome charity and due solemnity by wise and worthy men it carries a great weight with it being in the name and authority of Jesus Christ 1. By Church discipline and is of excellent use to the well being of the Church of Christ to preserve the honour of Religion and credit of Christianity Nor is any thing of extern order and policy more worthy to be seriously considered and restored by Christians which can never be done till the right government of the Church be first setled nor can this now be easily done without the favour and concurrent authority of the Christian Magistrate so far hath licentious contempt and insolency prevailed against all ancient order government and discipline in the Church even by the Libertinism of such as would most be counted Christians And 2. Magistâ—atick power 2. A second way of animadversion or restraint of publique disorders in Religion is by the power of the sword in the hand of the Christian Magistrate who is to regard not onely the civill peace of subjects but also that trust which lies on him to take care for their religious interests and their souls welfare Quâ—â—to plus potes interrena republica tanto plus imperdeas â—â—lesti civitati Aust Ep. c. 24. that they may be taught and preserved in the right way of knowing and serving God The happye â—ondition of any Christians is when both these powers are wisely and sweetly twisted together so as the Ministry directs the Magistracy by the Word and the Magistracy assists the Ministry by the sword where the censures of the Church act by charity and the censures of the Magistrate by a just severity yet so as neither love to the offender nor dislike of the offence be wanting That all be done to the edification not to the destruction of the Church or of any member of it so farre as its welfare is consistent with the publique Neither civill nor Church power among Christians should be as a sharp and hard rock dashing presently all in pieces that touch or strike at it in the least kinde though never so modestly differing from the received Religion nor yet ought they to be as pillowes and sponges yeelding so soft a reception to every new opinion and practise as to invite all errours and novelties to a recumbency or rest in their bosome A Church or Christian State will soon be full of all noisome vermine if they allow as a work of charity and liberty every sordid errour and beggerly opinion publiquely to lodge and nestle under their roof yea and to contend for place and crowd out that Religion which is established Moderation differs from grosse toleration Christian Magistrates should neither use the sharp rasor or two edged sword of the Spanish Inquisition which forceth with terror either to deny what men hold for truth or to professe which that they hold not nor yet should they content themselves with the wooden daggers of Amsterdam where civill authority excuses its lukewarmnesse and gilds over its tolerancy of any Religion with the benefit of trade and commerce I doe not think it Christian to extirpate Jews or Turkes much lesse any of Christian profession but I think it both wisdome and charity first to endeavour by all fair means to convince all And secondly 2 Tim. 2.24 to restrain by just penalties all those under civill subjection however of a different religion from saying or doing any thing publiquely scandalous to and derogating from the honor peace and order of that Religion which is esteemed and therefore setled as the best and truest As civill seditions and treasons are intolerable so are religions nor are such endeavours veniall which by printing blasphemous bookes and divellish Libels seek to revive old rotten errors and heresies or to bring publique reproach and scorn upon the reformed Christian Religion in this Church no not although those infamous pamphlets were attended with learned confutations since it 's safer to forbid the use of poysons to the incautious people than to permit them to drink them up upon confidence of the virtue which may be in the antidotes applyed The nature of man is proner to imbibe noxious things then to egest them It is a tempting of God to tolerate evils and errours which we may prevent onely upon confidence of the remedies we can apply This is more like Mountebanks than like good Magistrates or Ministers Since then neither in right reason and true policy of State it is either becoming or safe for Christian Magistrates to have no acknowledgment of any face of Religion Christians must not be Scepticks in Religion Ephes 4.14 so farre among their people and subjects as to establish own and command it nor is it any piety for Christians to be alwayes scepticks in Religion ever unsatisfied and unresolved and unestablished in matters of Gods worship and mans salvation still ravelling the very grounds of Religion with endlesse cavils and needlesse disputes Since the Word of God is neer and open to direct all men in the wayes of God and since what is necessary to be beleived and obeyed in truth and holinesse is of all parts in Scripture most plaine and easie No doubt but Christian Magistrates are highly bound in Conscience to God and in charity to the good of their subjects to whom they must doe more good then they are desired to doe by the Vulgar to establish those things as to the extern order Ministry form and profession of Religion both in doctrine and duties which they shall in their conscience judge and conclude upon the best advice of learned and godly men to be most agreeable to the will of God as most clearly grounded on the Word in the generall tenor and analogy of it and as most fundamentally necessary to be beleived and obeyed by all Christians whereto the Catholick beleef and practise of all Churches more or lesse agreeing gives a great light and direction Christians must not be alwayes tossing to and fro in religion but come to an Anchor
maintenance and by so spoiling and distressing the Ministry he shall be sure to pillage and lay waste in a short time Answ 1. The vilenesse and sordidnesse of such spirits all the reformed Religion and face of any Church in England This thirsty and covetous Divell is the eldest son of Pluto Beelzebubs Steward a perfect hater of the true God a servant of Mammon the very ghost of Nabal a child of darknesse an enemy to all saving light so deformedly black that he is ashamed to shew his face but under the veil of religious and reforming pretences his envious eyes Matth. 26.8 like Judasses cannot endure to see any costly effusions which the devout and liberall piety of former times have powred upon the heads of Christ and his Ministers which some men would now make to be but an Omen vers 12. or presage that their death and buriall is not far off The envy and anger of these Antiministeriall adversaries is dayly and lowdly clamorous in speech and pamphlets To what purpose is this waste might not the Glebes and Tythes be sold and better imployed when there are so many frugall undertakers who are able and willing to preach the Gospell gratis who would be no burthen to the people Joh. 12.6 Non nulli pari dolere commoda aliena ac suas injurias metiuntur Tacit. hist 1. 2 Cor. 2.16 Maâ— 3.8 Not that Judas cared for the poore nor these for the people but because he was a thief c. What these envious objecters will be time will best shew at present their eyes are evill because other mens have been good and as by an ignorant confidence they contradict the Apostles question Who is sufficient for these things so by a sacrilegious ingratitude they hasten to answer the Prophets question or rather the Lords Will a man rob God Yes these projectors for Atheism Barbarity and profanenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l 3. Ep. 24. would fain perswade this whole Nation to join with their cruell and covetous design to rob so many honest men and able Ministers of that maintenance which their learning and labours merit which they have a right to as by law so by the possession of many hundred years that so they may at once rob this Church of the blessing of the true Christian reformed Religion and rob God also of that honor and holy service which both privately and publiquely is done to him by thousands of his servants the Ministers of this Church It is no wonder if those that grudge at the cost bestowed on Christ meditate to betray him and had rather make a benefit or save something by his death than see any thing bestowed on him while he lives though it be by others bounty For alas what these men grudge at as given to Ministers is little or nothing out of their own purses or estates Nor is it given by them to Ministers any more than the rent they justly pay to their Landlords Isai 52.5.6 But what can vile men meditate save onely vile things Sacriledge against the light of Nature Jer. 2.11 Plato calls Sacriledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De leg c. 9. And indeed what can be more sordidly vile or should bee more strange and lesse named among those that are called Christians and reformed too than such degenerations from the very dictates of nature and the common sense of all Nations Hath any nation changed its gods And if they retained them as Gods did ever any Nation rob and spoil their gods which yet were not gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. l. 6. Ask among the heathen and let them teach these unchristian spirits was it not always esteemed among men as an act of piety and honor and vertue to devote any thing to the service Facultates numini sacratas nulla lex nullas casus facit caducas Sym. m. V. and worship of their Gods as a thankfull acknowledgement of that homage they owed and that dependence they had on the divine bounty Was it not likewise counted in all times a most * Act. 19.37 impudent and flagitious villany to take take away any thing rightly dedicated to divine and holy uses So far the very light of nature taught men to abhor such execrable theeveries and rapines that it was by the * Sacrum sacrove commendarum qui dempserit rapseritve paricida esto Leg. 12. Tab. Soli cum Diis sacrilegi pugnant Curt. l. 7. Romanes esteemed as paricide or murther of parents worse then Treason a fighting against God It was esteemed an high ingratitude not to devote and and dedicate something how much more to alien or take away from Gods service who is the giver of all Now Puniuns sacrilegos Ethâ—ici cum ipsi de deorum potestate diffidunt Lact. Just l. 3. c. 4. why any Christians should take any such liberty against their God which the very heathens abominated and which the primitive Christians never practised but contrarily dedicated many great and rich things to the service of God in his Church which were called Patrimonium crucifixi Donaria fidei Anathemata Dominica Deposita pietatis the pledges of piety the bounty of beleevers Sacrilegio proâ—cimum est crimen laesa majestatis Justini Leg. Jul. Tert. Apol. the donatives of love deposited with Christ a faithful repayer no lesse than an ampler deserver of all things I can see no cause but onely that the divell and evill men have more spite at our Religion in England both as Christian and as reformed than at any other and therefore they envy any thing Irenauâ— l. 4. cap. 34. Origen in Nume cap. 18. hom 11. that may be any means to continue or incourage it And since he could not keep us in Idolatry he tempts us to Sacriledge which the * Rom. 2.22 Apostles question clearly implyes to be a sin equally or more abominable to God The one robbing him of his service by a false worship the other of the meanes dedicated to maintain his true service and worship Theodâ—ret l. 3. cap. 6. Which was one of the desperate projects of Julian against Christian Religion who tooke away the gifts and holy vessels which Constantine the Great had given to the Churches use and Ministers maintenance with this scoffe See in what goodly vessels the Nazaren is served But the great grievance which these men cry out of 2. Against maintenance of Ministers by Tithes and hope will be very taking with tender conscienced covetousnesse is this That the Ministers of the Gospell should have Tithes At these they are scandalized as much as a Jew would be at eating of Swines flesh They are so afraid of turning Jews by paying Tithes to Ministers that they had rather turn Turkes by taking quite away both Tithes and Ministers Matth. 23 2â— How well doth our blessed Saviours severity fit these mens hypocrisies while they strain at the gnat of Tithes and swallow
and onely nominall Christians of this age before they perish in their errors and confidences of having true Ministers and true Sacraments true Christ true Faith true Repentance c. O deplore with bitter lamentation the many poore creatures both Shepheards and Sheep who are gone down to the pit death gnaweth upon them while they dyed in so zealous and dangerous errours in so fond a Faith in so vain hopes as mistooke the gates of hell for heaven Antichrist for Christ among us you may well blesse your selves in so glorious a change and boast of your gracious Apostasie Hasten to beget some new Church body which may give you a new call and standing which may rebaptize you reordain you and ere long invest you in such an office power and Ministry as they and you shall think more valid more authentick more Christian more comfortable which hath surer footing and better standing both in the favour of the times and of God himself But if Scripture and Reason and consent of all holy learned men in this and other Churches is Catholick custome particular experiences and holy successes if divine testimony clouds of witnesses of blessed Ministers and blessed people of blessed Sermons and blessed Sacraments of blessed lives and blessed deaths of blessed Converts and blessed perseverants in grace if these be as mighty bars crosse your consciences which stop you either from a weak retrogradation to old Popery or a wicked precipitancy to new vulgarity if neither your judgement nor your conscience can bear such a rude revolt without great violatings of the one and woundings of the other if you dare not in a fit of popularity so injure the dead that are at rest in the Lord so discourage the living and thriving Christians so overthrow the Faith of many so blaspheme the God the Saviour and the Spirit of those holy men and women living and dead who have been called and converted and sanctified and confirmed and saved by that Word of Power and those holy Ministrations which your Fathers and your Brethren and your selves the Ministers of this Church have duly preached and administred in that office standing and authority wherewith they were and you now are duly invested in this Church I beseech you then be so valiant as to dare to be and still to own your selves as true Ministers of Christ in this Church ordained by him and for him still seeking the things of Christ in the good old way of the ordained Ministry while others seeke their owne in their new models and fashions Doe not study to disguise your selves no not outwardly as if you were afraid your coat should discover your calling or as if you pretended to have renounced it with your changed habit you may preserve white souls under black clothes as others may black soules under spendid colours your sable colour although very becoming the gravity of your calling in the best times yet was never more decent than now when besides that you are Ministers you have cause to be mourners Adde not to the other confusion of times this of your garments nor gratifie them so far as a shoe-latchet in your clothes whose aim is to levell and confound your calling with the meanest of the people Although I placed heretofore no Religion in clothes and colours yet now I almost think it piety to persevere in such a fashion whose change would argue inconstancy and so farre be irreligious as it is acceptable to the erroneous confirms them in their errours and casts some shame upon the truth both of our Ministry and our Church In such a case a few graines of frankincense are not to be offered to any Idol It was in ancient times thought an heavy punishment for a Presbyter to be deposed from his degree and office so as to be treated but as a Layman O do not seek to desecrate depose or disguise your selves hang not out the flags of your motly Coats or pybald colours as if you had taken from or rendered up your orders to high shoes and quitted that distinction you anciently have from the Vulgar Since you did not ordain your selves but were consecrated by the Word and authority of Christ through the hands of those who had received power to send you in Christs Name into Christs harvest why should you study or affect those mean palliations and miserable confusions which are uncomely for men of holy gravity learned constancy and religious honour Other men have dared much more in worse adventures and more unwarrantable undertakings You cannot adventure your many talents of learning and ingenuous parts your studies labours liberties and lifes in a safer way or on a better account than in that ship where Christ is imbarqued and so many pretious souls with him you need no other policy entred to insure you than this that you deal for Christ as his Factours for soules and Agents for that heavenly commerce between God and sinners Therefore bold fast your profession so as neither to be ashamed of nor a shame to your holy calling and Ministry whose honor depends not on factious fancy or vulgar novelty but on divine Institution and Catholick succession Let the soules of men and the purity of Religion be then dearest to us when they are growne cheapest to others Let our lives be strictest when liberty is made a cloak to licentiousnesse There will never need more true Ministers than when every man shall be tolerated to be a Minister that so true ones may be suppressed and none but false incouraged That the tyes of Duty and Conscience may lie upon none either as Ministers or hearers as Pastor or flock to attend any holy publique worship and service of God which is the high way to Atheism superstition confusion any thing but the true Christian and reformed Religion Abate not your labours though men grudge withdraw and deny your wages What can bee more glorious than to see you contentedly poore for Christs sake 2 Cor. 6.10 and still continuing to make many rich while you are exhausted and have nothing imparting things spirituall though you receive little or nothing of things temporall this is after the pattern in the mount after the example of divine munificence where goodnesse is of free grace and not of the reward or merit Make any honest shift to live but use no base shifts to leave your calling Better your tongues cleave to the roofe of your mouthes than you should renounce your Ordination and Ministry or cease to preach in that Name while you have power liberty and opportunity Nothing will become us Ministers better than thread-bare coats if we can but keep good consciences Nothing will be sweeter than dry morsels and sowre hearbs Pâ—ov 15.7 and a cup of cold water the Prophets portion if we have but inward peace and the love of Christ therewith Photius Biblioth in Chrysost It was articled against Saint Chrysostome when he was Bishop of Constantinople by some of his envious
dashing against their Bibles and some Almanack-makers casting a generall and publique scorn upon their Ministers and Ministry imputing both unjustly and indignly the folly and ridiculous impotency of some Ministers passions and actions which may be but too true to the whole function venerable order and learned fraternity without limitation or distinction of the wise from the foolish But the badnesse of the times or madn sse rather of any men in them makes this cause never the worse Indeed it is so great and so good having in it so much of Gods glory and mans welfare that it merits what it can hardly finde in secular greatnesse a proportionate patron who had need to be one of the best men and the boldest of Christians And therefore is the addresse so generall that besides our great Master the Lord Jesus Christ the founder and protector of our order and function this work might finde some pious and excellent Patrons in every corner whither so great a Truth hath of late been driven to hide it selfe by the boldnesse and cruelty of some the cowardise and inconstancy of others This book requires not the cold and customary formality of patron-like accepting it and laying it aside but the reality of serious reading generous asserting and conscientious vindicating Who ever dares to countenance this Apology in its main Subject The true and ancient Ministery of the Church of England must expect to adopt many enemies and it may be some great ones Whom he must consider at once as enemies to his Baptism his Faith his Graces and Sacramentall seals to his spirituall comforts his hopes of heaven to his very being being a Christian or true member of this or any other sound part of the Catholick Church Enemies also to his friends and posterities eternall happinesse The means of which will never be truly found in any Church or enjoyed by any Christians under any Ministry if it were not in that which hath been enjoyed and prospered in England not onely ever since the reformation but even from the first Apostolicall plantation of Christian Religion in this Island Of which blessed priviledge ancient honour and true happinesse no good Christian or honest English man can with patience or indifferency suffer himself his Countrey and posterity to be either cunningly cheated or violently plundered Certainly there is no one point of Religion merits more the constancy of Martyrs and will more bear the honour of Martyrdome than this of the divine Institution authority and succession of the true Ministry of the Church which is the onely ordinary means appointed by Jesus Christ to hold forth the Scriptures and their true meaning to the world and with them all saving necessary truths duties means and Ministrations wherein not onely the foundation but the whole fabrick of Christian Religion is contained which in all ages hath been as a pillar of heavenly fire and as a shield of invincible strength to plant and preserve to shine and to protect to propagate and defend the faith name and worship of the true God and his Son our Lord Jesus Christ This makes the Authour not despaire to meet with some Patrons and Protectors of this Defence in Senates Councels Armies and on the house top no lesse than in closets and private houses To whom it cannot be unacceptable to see those many plausible pretensions and potent oppositions made by some men against the Divine authority and sacred Office and peculiar calling of the Ministry so discovered as they shall appeare to be not more specious and subtill than dangerous and destructive to the temporall and eternall welfare of all true Protestants sober Christians and honest hearted English men who certainly next the pleasing of God and the saving of their souls have nothing of so great concernment to themselves and their posterity as this The preserving and encouraging of a true and authoritative Ministry which is the great hinge on which all learning and civility all piety and charity all gracious hopes and comforts all true Religion and Christianity it self depends as much as the light beauty regular motion and safety of the body doth upon its having eyes to see But if this freer and plainer Defence should neither merit nor obtaine such ample measure of favour and publique acceptance in the sight of judicious Readers as it is ambitious of and at least may stand in need of yet hath the Author the comfort of endeavouring with all uprightnesse of heart to doe his duty though he be but as an unprofitable servant And possibly this great and noble Subject the necessity dignity and divine authority of the Ministry of the Church of England so far carried on by this Essay which sets forth 1. The Scripture grounds established by the authority of Christ and his Apostles 2. The Catholick consent and practise of the Church in all ages and places 3. The consonancy to reason and order observed by all Nations in their Religion and specially to the Institutes of God among the Jewish Church 4. The Churches constant want of it in its plantation propagation and perfection 5. The benefit of it to all mankinde who without an authoritative Minâ—stry would never know whom to hear with credit and respect or what to beleive with comfort 6. The great blessings flowing from this holy function to this Church and Nation in all kindes These and the like grand considerations and fair aspects which this subject affords to learned judicious and godly men may yet provoke some nobler pen and abler person to undertake it with more gratefull and successefull endeavours whose charitable eyes finding the sometime famous and flourishing Ministry of this Church thus exposed in a weeping floating and forlorn condition to the mercy of Nilus and its Monsters the threatning if not overflowing streames of modern violent errors may take pity on it and from this Ark of Bulrushes which is here suddenly framed may bring it up to far greater strength and publique honour than the parent of this Moses could expect from his obscurer gifts and fortunes To which although he is very conscious as being of himself altogether unsufficient for so great a work and so good a word yet the confidence of the greatnesse and goodnesse of the cause the experience of Gods and generally all good Christians attestation to it in all former ages of the Church The hopes also of Gods gracious assistance in a work designed with all humility and gratitude wholly to his glory and his Churches service These made him not wholly refractary or obstinate against the intreaties of some persons whose eminent merit in all learning piety and virtue might incourage by their command so great insufficiencies to so great an unâ—ertaking Which is not to fire a Beacon of faction or contention but to establish a pillar of Truth and certainty Also to hold forth a Shield of defence and safety such as may direct and protect stay and secure the mindes of good Christians in the midst
Ministers or others who are of different judgements Is it not their trespass that true Ministers know too much that they see too clearly that they examine things too strictly that they admit no latitudes of Civill interests or State policies Multis in culpa est ut Socrati Athenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pictatis literatura omnigenumque virtutuÌ„ eminentia cujus individua comes est invidia Melan. and sinfull necessities as dispensations of Gods Morall Law and the rules of both common honesty and true piety That they stand valiantly many of them and as becomes them in the gap against the insinuations and invasions of those infamous heresies those received errors those vile and putred novelties those perfect madnesses those apparent blasphemies confusions and dissolute Liberties which threaten this reformed Church with a more sure inundation than the Sea doth the Low-Countriss if the banks and dams be not preserved Is not this with some men the unpardonable sin of the best Ministers that they do not crouch and flatter and fawn on every plausible error on every powerfull novelty every proud fancy and high imagination Veritas nemini blanditur nemâ—nem palpat nullum seducit a pertè omnibus denunciat c. Bern. that they lick not the sores of any mens consciences or the pollutions of any mens hands with servile and adulterate tongues That they do not cry up or in any kind own for the gifts of the Spirit those passionate or melancholy or cunning and affected motions and extravagancies which some men strongly fancy to themselves and weakly demonstrate to others as to any thing like to sound reason or Scripture religion Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodes primus ex alienigenis ex Judaorum ex ima plebe artus Ignobilitatis suae conscius Genealogias Judaicas exussit quantas poiuit ut sic facilius nobilitatem suam ementiatur Euseb hist Eccl. l. 1. c. 7. That they oppose these Bells and Dragons of fanatick Divinity which the Authors of them will never be able to advance to any publike veneration or reception as spirituall heavenly and divine among sober Christians in England while such wise Daniels live who have neither leisure nor boldness so to mock God and to play with religion nor untill as Ptolomy did to magnifie the Image of Diana to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faln from heaven so they deal with able Ministers when the best Statuaries had formed an Image of Diana to rare perfection the King at one supper destroyed them all by the ruine of the house where they were and after produced the Statue as faln from heaven Or as Herod the Idumaean or mungrill Jew did with the antient Records and Genealogies of the stems of the Kings and succession of the Priests among the Jews that so he might by abolishing them the better bring on his own tide So must these Antiministeriall adversaries first destroy and cancell both common reason in mens souls and the whole Canon of the Scriptures which are the durable oracles of God Artiâ—ciâ—sa sibi parant Lumina Histriones quâ melius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ous suas obtegere simulari possint Lenocinantibus lucernis meridianum solem quasi de nimio splendore exprobrantes Sydo Veritas loquendigrande praesagium mali Lact. Psal 18.24 for the Churches directions and all learned interpreters of them Torches of private Spirits are ridiculous too be lighted up while the Sun shines unless it be for those who having some mask or play to act reproach the Noon-day Sun of to much splendor and make to themselves and others an artificiall Night which will better serve their turns When all light of true reason and Scriptures are extinguished in this Church and Nation or much Eclipsed then and not before will honest-hearted Christians believe that they have no need of true Ministers or that those they have hitherto had have not been worthy the name of reformed or have pertinaciously reteined any such Popish opinions or superstitions as are inconsistent with true piety And in this thing let the Lord deal with us according to the clearness of our hands and the uprightness of our hearts in his sight either to deliver us into or redeem us out of the hands of violent and unreasonable men whose very mercies have proved cruell to poor Ministers whose pious constancy is the greatest thorn in some mens sides But if our wayes please God he can make our very enemies at peace with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. Prov. 16.7 Wholy to remove the antient Ministry as some men aym under pretence of bringing up a new nursery of gifted brethren and Prophets which like under-woods are not so likely to thrive while Ministers like goodly Timber trees grow so high above them and over drop them will be a work fully compleating those sad effects which disorderly unordeined unsent and unabled Teachers and false Prophets have already begun to bring forth in this Church And how can it ever be thought or hoped that they will bring forth better fruits either for the truth honour or power of the Reformed Religion either for the Peace of Church or State unless there be a speciall committee appointed for the regulating of Prophets and tryall of their gifts in which none may be fitter for learning piety and moderation to be Chayr-man than that Author and zealous assertâ—r of the peoples Liberty and Privilege Pag. 3. who says he is not so much a friend to these new Prophets as to be an utter enemy to the function of the old Ministers though he would have Prophets planted yet not Ministers pulled up root and branch but only pruned from that which he calls superstition wherein his Charity to Ministers may perhaps make his censorious severity veniall He that so much studies the Reformation of Ministers we hope will not bring in such Esopick and deformed Prophets as most of those who have yet appeared rather to scare men from than to instruct good Christians in true holyness and Religion It is evident enough 15. The vanity and mischief of false and foolish Prophets and too much to all true reformed Christians what wide gaps that generation of pretended Prophets and gifted Brethren have already made for the easy inrodes of what is truly Popery superstition or meer formality All sorts also of corrupt opinions and Heresies together with Idleness barrenness barbarity Illiteratness Ignorance Atheism and contempt of all true Reformed Religion both in the power and extern form order and profession of it Many men being prone have learned easily to make little conscience of hearing reverencing or obeying the word of God Even from any true Ministers never so able and worthy since they have learned to scorn make sport of and laugh at these novell and pittifull pretenders to Preaching and prophecying of whose insufficiency and non-authority to Preach and administer any holy mysteries in Christs name common people being
followed without neglect and affront of the true Ministâ—y Non Domini sed Daemonis sunt haec pascua Hi pastores Luther and this not without a great sin The devill is never pleased better than with such pragmatick Preachers and false Prophets who do Satans work under Christs Livery which is at once to invalidate and overthrow as the true Ministry so all conscience of true Religion that so having by these Nimrods hunted out and destroyed all the race of the antient holy order and succession he may set up the Babell of his Kingdom No Symptom of lapsing unto Atheism so great as the despising of the Ministry which Eusebius observes before the destruction of the Jews Aliâ—nâ—n sunt reâ—iâ—iendi praedicatores qâ—am quâ—s Christus instituit qui primus Apostolos mâ—sit Tertul de prae ad Hâ—â—r Oâ—tendant mihi ex qua auto itate prodâ—runt Probent se no vos Apostolos virtutes proferant miracula Tert. Ibâ—d 7. It gives great satisfaction to the conscience of all true believers and serious Christians in point of duty discharged and comfort obteined by holy ministrations of whose validity and efficacy they have then least scruples when they are most assured of the authority of the Minister performing them as in Christs way so in his Name wherein blessing is to be sought and only to be found Hence also they expect the graces of the duty when the Ministration is rightly done by those that are in Christs stead as to the outward form and presence which none can without a ly and hypocrisie pretend to but only true Ordeined Ministers Others in their arrogant and impudent intrusions are justly and easily despised and all duties they do which are first questioned then denyed having no plea or pretence of authority from Scripture reason or from the custome and practise of the Church whereby to perswade any sober man to regard them any more than God did the Oblations of Cain or Corah Nothing is more abhorred to the God of order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 10.8 All that came before me were thieves i. e. came without commission in their own names In venientibus est praesumtio temeritatis in Missâ— est obsequium servitutis Jeron than presumptions in piety which disdain to serve God in his own way Nor will their zeal cover their rudeness and disobedience or excuse the ly which pretends to speak and go and run and prophecy in Gods name when the Lord sent them not Jer. 23.31 32. Therefore the antient Greek Lyturgies prayed in their Ordination of Ministers and Consecration of Bishops that God would bestow on the Ordeined such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministeriall gifts that the holy Ministry might be unblemished and unblamable that thereby a reverence might be preserved to holy offices and holy officers too for the peoples stay satisfaction and comfort And whereas the pleader for the peoples privilege and duty to Prophecy objects that few people are ever assured of those Ministers being duly ordeined who daily preach among them and administer holy things It is true every Minister doth not Luther demanded of Muncer a fanatick Prophet what ordinary call or Mission he had with which Luther contented himself In vita Lutheri every time he preacheth shew the letters or the Charter of his Ordination Nor is it necessary but only at some times If the discipline of the Church in this point were such as it ought to be in practise and which was in our Constitution viz. That none might presume to officiate properly as a Minister in holy Administrations beyond probationall preaching but only such as were sufficiently known to be true Ministers rightly Ordeined in publique under sufficient testimoniall The strict care of this would be a great means both to restore the lapsed honour of the Ministry and to establish many shaken Christians in their faith As right Ordination of the Evangelicall Ministry carrys with it the only acceptance from God as a service and duty for to others God will say Who required these things at your hands So it procures unspeakable blessings of Gods graces and gifts upon the Churches of Christ and the houshold of Faith more truth and soundness in the faith more Union Peace Charity Order Constancy c. The flourishing of Aarons rod Numb 17. both in blossomes and ripe fruit sufficiently testifies against these envious murmurers against Ordination whom the Lord hath chosen and ordeined to serve him as Ministers of the Gospell Rom. 4.10 How shall they preach unless they be sent It 's negative They cannot rightly lawfully acceptably successfully comfortably preach unless duly sent in Gods way nor can that place be meant only of the Apostles as F. Socinus interprets it since as Preaching and Ministry so authority in them and regard to them is alwayes necessary for the Churches good Never any Church or Christians were eminent for sound knowledge Orthodox profession or for holiness of life in all charity and vertues but only there where true Ministry and right Ordination was continued and incouraged The more any Church or Christians are defective or neglective and loose in this the more they are presently overgrown with ignorance or Errors or Superstition or infinite Schismes prophane novelties and scandalous licentiousness when every one that lists makes himself or another a Minister in new and Exotick wayes Such mock-Ministers are but as the block that fell among frogs nine dayes wonder but afterward the Pageantry concludes in the prophane babblings contempts and confusions justly and necessarily following such mockeries and Impostures Nor are they attended with only contempt of those Pretenders but also with neglect and indifferency in some men as to all holy duties and ministry Non fortunat Deus labores torum qui non sunt ordinati quanquam salutaria quaedam afferant tamen non aedificant Luther tom 4. Gen. fol. 9. which the miserable experience of many people in this Church too much confirms at this day No men and women being more dark unsavoury disorderly wasted torn wounded and scattered into factions and errors than those deluded creatures whose first error makes way for all other forsaking the true light and salt of the world and of the Church the teaching order and guidance of their true and faithfull Ministers After this they are easily abused with twinkling snuffs unsavory salt with Wolves and thieves who come not in at the dore when it is fairly open but climb over or creep under the wall of government order and discipline that they may steal destroy and disperse the flock Out of you shall arise men Joh. 10.1 speaking perverse things i. e. they rise of themselves by popular forwardness and disorderly presumption not from Christs and the Churches ordination Hence they prove so grievous and mischievous to the Church Acts 20.30 So that it is not only the Calamity and misery of poor Christians to be thus abused but it draws them into
Iur. Illud decitum quod logibus definitum Reg. jur is not true and vertuous liberty but inordinatenesse and excesse Yea and in some cases of severer restraints Prudenter aliquando liciâ—a prohibenâ—tur ne si permitterentur eorum ocâ—â—sâ—â—â—e ad illicita perveniatur Reg. Iur. Ioh. 8.30 Free Indeed Libertâ—â— verâ— Christianae â—â—ferâ—â— aut extrinsecus spoliari nescit quum non minus parâ—endo quam agendo exercetur Aust by which Governors doe indeed trench upon those rationall or religious liberties which God hath allowed to men and Christians yet in these cases a true Christian onely wraps himself up in that liberty of patience which knowes when and how to suffer without injury to the publique tranquillity or to his private peace of conscience still keeping a * 1 Pet. 3.4 meek and quiet spirit with the love zeal and profession of that which he conceives to be the truth of God these are the fruits of that * 2 Cor. 3.17 free Spirit of Christ in Christians which appeared most eminently in Christ which makes us free to all things but not to sin in thought word or deed Looking upon sin as the great * Eo sumus liberiores quo a peccato â—â—â—â—â—â—niores Gibeuf tyrant usurper and waster of the true liberty of every man and Christian It is then as farre from Christian liberty 4. Divels Liberty as sicknesse is from health madnesse or drunkennesse from sobriety rottennesse from beauty or putrefaction from perfection for any Christian to beleeve what he lists though it be a lye or to disbeleeve and deny it Libertas omni servitute servilior Ber. Ep. 47. though it be a truth of God to take up what opinions and wayes of religion he most fancies and to refuse what ever he please to disaffect upon light popular and untryed grounds or openly to speak and dispute what ever he lists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. and publiquely to act according as his private perswasions passions lusts or interests or other mens tempt and carry him wherein neither right reason nor common order nor publique peace nor conscience of duty nor * 1 Pet. 2.17 reverence of men nor fear of God have any such serious and holy ties upon men as are necessary for the common good In which regard private Christians are never so free as to have no yoake of Christ upon them Haretica conversatio quam futilis quam terrena quam humana sine gravitate sine autoritate sine disciplina cujus penes nos curam lenocinium vocant pacem cum omnibus miscent dum ad unius veritatis expugnationem conspirant Tertul de praes ad Hae. c. 41. no exercise of patience self-denyall mortification meeknesse charity modesty and sobriety together with that comelinesse and decorum which beseemes Religion and a Christian spirit beyond which the most transporting zeal may not expatiate For that is no other than such freedome as water enjoyes when it overbears and overflowes all its banks and bounds or as fire seising on the whole house Such as drunken men in their roarings and mad men in their ravings contend for such as wild beasts and untamed Monsters struggle for yea such as the envious and malicious divels affect and are most impatient not to enjoy In whose nostrils and jawes the mighty * Ezek. 38.4 Esa 37.29 wisdom and goodnesse of God who is Potentissimum liberrimum agens the fountain of all true rationall morall religious and divine freedome hath his hooke of power and bridle of terror not of love Such are those liberties which those * As St. John called Corinthus who was of this sect of Libertines Irenae l. 1. Congredere mecum ut te ad principem deducam vox lascivientium Gnosticorum Nicolaitarum aliorum Haeret. Iren. l. 1. primogeniti Diaboli prime birds of the Divels brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis v. M. some impudent Libertines and dissolute wretches now as of old aim at who have cast off all sense of justice order shame and humanity while they clamour and act for liberty that is that their blasphemies profanenesses impudicities scurrilities impudencies and violences against all publique civill peace as well as against all religion order and Ministry of the Church of England may be tolerated if not countenanced notwithstanding they professe to hold with us some common grounds of Christian Religion and stand responsible to civill duties and relations True Christians should be as fearfull to enjoy the divels freedome not which he hath but which he desires that is to will and to doe whatever he lists And as they should be zealous for their own true holy and humble liberties which lead them quietly to doe or suffer Gods will in Gods way so they should bee tender of encroaching upon those publique liberties which are by right reason order and Scripture granted to some men as Magistrates and Ministers for the generall good of Christians Men must not so please themselves in any thing they fancy of liberty as to injure others No mans liberty may be anothers injury Nullius emolumentum jure nescitur exalterius damno injuria Reg. Iur. since no mans right can consist in the detriment or damage of anothers rights or dues As then no man rationally can think it a liberty denyed him when he is forbid upon idle visits to goe to infected houses or being infected with the plague to goe among others that are sound or to drink poison and propine it to others no more can any Christian religiously plead for a liberty to broach and publish to others any opinion he pleaseth or to invade any place and office he hath a minde to or to disturb others in their duties and power or to contemne with publique insolence or violently to innovate against established laws and orders in Church or State much lesse hath he any freedome openly to blaspheme or disturb that religion and way of devotion wherein sober and good Christians worship God by that authority and order which is setled in publique according to their consciences and best judgements Here neither Christian Magistrates 5. True Liberty and good government in Church and State agree well together nor Ministers are to regard such pleas for private Liberties as overthrow the publique order and peace nor are they to regard those clamours against them and the Laws as persecuting when they doe but oppose and restrain such pernicious exorbitancies nor are they in this infringers of the peoples freedome but preservers of Liberties which are bound up onely in the laws nor are they oppressours of others mens consciences but dischargers of their own duties * Leges sunt corporis politici nervi sine quibus luxata infirma fient omnia membra Verul and consciences which they bear to Gods glory and the publique good whereto as they stand highly related by their place and power so
they are highly accountable to God for them And if they should suffer arrogant ignorance to come to its full rudenesse and extent tumultuary numbers and brutish power will soon make good private presumptions and cover over the most impotent lusts Lex est libertatis conservatrix civitatis anima Mars Fic Est recte agâ—ndi norma Dei vox Hominum Lux. H. Steph. passions and ambitions of men with the pleas and outcryes for Christian liberty That is that they may doe what they list and no man else what they should in right reason and Religion but onely what their proud fanatick pleasure will permit them Thus oft by the Engine of Liberty * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Dial. 8. de Repeb Too great liberty is but the dregs of licentiousnesse and next to slavery De immanissinis Circumcellioâ—â—â— gregibus Donatistarum scripsit Tychonius Quod volumus sanctum est Quod sanctum est volumus Catholicorum vox est Aust Christians are cast into the greatest Tyranny Summa est in publicum charitas erga pâ—vatorum delicta severitas Nec minor est in nimia lenitate severitas Reg. Iur. or Anarchy which grow from imaginary or abused and corrupted freedomes which if not suppressed by an orderly and just severity which is the greatest charity to the publiqâ—e they grow from the lesser fly blowings of secret opinions private presumptions and proud fancies to become filthy creepers and noxious flyers abroad as the Frogs Flies and Locusts of Egypt to the great infection and molestation of others defiling and defacing all things that are esteemed of publique religious order beauty peace holynesse and true liberty It is oft too late discerned after unhappy indulgences and cruell tendernesses in this kinde by all sober Christians That it is not more the happinesse of mankinde Iob. 38.11 Psal 104.9 to have the Seâ— restrained by the bounds which God in his wonderfull providence hath set to it that it return not again to cover the earth than this is that he hath established by the light of Reason and the commands of his written Word the ordinances of Ministry and Magistracy among Christian men Nec totam servitutem pati possunt homines nec totam libertatem Tacit. hist l. 1. by which to preserve true Christian liberty in its sphear and due bounds of just laws of sound doctrine true beleeving well doing orderly obeying and comely suffering and withall to keep out those enormous extravagancies which seek to overthrow both Magistracy and Ministry which are the great conservators of Christians in all honest and just freedomes without which no men should enjoy any while violent lusts and errours make way by levelling all things for their thick and muddy inundations which are the divels spittings in the face and vâ—mitings in the bosome of the true Christian and reformed Religion that so it might at once be both ashamed of it self and loathsom to all others The use of liberty among ancient Christians Quite contrary to the that ancient merited honour of Christian Religion which made Christians of all men the most strict and severe livers allowing so much the lesse or nothing of fleshly worldly and divellish liberties to themselves by how much they most enjoyed a spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato gracious and divine liberty which no persecution or oppression took from them any more then it did their peace truth faith and patience these men alwayes pleased themselves in denying themselves all things that were dishonest Tit. 2.12 Divinissima est libertas sui â—â—negatio D. Espenc 1 Thes 5.22 injurious and uncomely even so far as to abstain from the very appearance of evill not onely in the conscience of a Christian but even in the fight of heathens Such as not only Religion but common reason condemned Nor did the Christians when multiplyed to numbers and filling all places in the Empire challenge by any force any liberty of Religion beyond what they had by civill favour of Magistrates or that of their prayers tears and patience when persecuted and denyed civill liberties as Tertullian tels in his apology So wary they were of abusing their liberty to any insolency offence injury 2 Cor. 10.32 or indignity against any private person much more against a publique and common good of either Church or State the preservation of which as to the generall interests of societies wherein thousands are concerned both in their soules and bodies welfare is far more to be regarded by wise godly and charitable men than any private pleas or pretensions for Christian liberty especially when they look with an evill eye and lift up an offensive hand against publique order government duties and institution wherein are bound up and contained that peace piety and religion which is enjoyed or professed by any Christians As then the best governed families and best disciplined Armies allow no plea or practise of liberty to any servants or souldiers 6. False liberty destructive to the true which are contrary to the rules and ends of right oecononicall or military discipline which intends the common safety and welfare of families and Armies So neither may Christian Religion be thought to bring forth or be forced to maintaine that Liberty as a legitimate issue of conscience in its holy profession and orderly ministrations Turbulenta haereticorum audacia Aust which is in all civill or secular dispensations esteemed rejected and punished as a turbulent and seditious bastard And which being but as Ishmael the son of a bondwoman is prone to mock and abuse the Isaac of true liberty Gen. 21.9 which is the son of promise and is no way fit to be the heir or to divide the Inheritance of Christian freedome which is onely the portion of holy humble sober and orderly Christians for while some boast of and challenge to themselves and promise to others this false and spurious Liberty they are still servants to their lusts 2 Pet. 2.19 and in bondage to their corruptions impatient of any restraints but those of their own wils interests and fancies yea and this Bastard Liberty Iud. 9.5 like the one base son of Gideon Abimelâ—ch when once it can but get power makes no conscience to destroy all the lawfull heirs of true religious liberty which are possessed of truth peace charity order good government in any Church yea and all civill justice too and properties of goods and estates which are presently thought by licentious men in consistent with their freedome when once their powerfull lusts have set upon the heads of their unruly designes the Crown and title of Christian Liberty Which disguise the Divell fits to such a compleatnesse Coâ—ctae servitus miserabilis sed affectata miserabilior Ber. de Cons that there is no error no lust no sin no blasphemy no villany nor deformity in any mens opinions or practises so horrid which hee doth not seek to colour over or
cast away that just and fair protection which they enjoy under any civill power which Christ tels us no man can have but from above Joh. 19.11 Joh. 19.11 But rather with all humble gratitude both to give God the glory and man that respect which is due for any favour and indulgence they have in worldly regards which will ever seem least heavy to a good Christian while there is no torture rack or tyranny exercised upon the conscience by forcing to declare or act there wherein their judgments are not so fully satisfied as to the point of approbation or actual concurrence It is happy if at any time truly consciencious Christians can enjoy any fair quarter among men of this world whose high and haughty spirits if puffed up with successe are hardly patient of Christs self-crucifying methods It is wisdome in Ministers to merit by humble and peaceable carriage according to a good conscience all moderation from secular powers who are more easily provoked against them than other men Statesmen are often flatterers seldom such reall friends to Jesus Christ and his Church as to deny themselves much for their sakes Nor doe they usually much regard those holy interests further than they are brought to a compliance with their designes The yoke of Christ is commonly too heavy for the iron sinews of Conquerours necks and his gate too strait for triumphing Armies to march through with out much stooping and self-denyall Victoria natura insolens est superba Cic. pro. Mar. which is a hard lesson for those to learn whose advantages are in their hands unlesse grace be also in their hearts It 's alwayes seen that men of power set up themselves speedily and effectually in places of honour and profit but to set up Christ and his Kingdome in any reall way of godlinesse and holy order further than some verball cheap and popular gratification is a work of many ages and worthy of that pious and magnanimous spirit which was in Constantine the Great whose Eagles wings served no lesse to protect the Church in peace and prosperity than the Empire and his own person Great men are generally shy of those consciencious strictnesses and self-diminutions which true Religion requires so that Ministers had need study to walk inoffensively that they may catch men by honest guile Laying aside all uncomely rigour rude severities 2 Cor. 12.16 and what ever may savour of either scorn or stubbornnesse using in civill affairs all fair submissions which may consist with the peace of their consciences before God and the honour of their profession before men which is the purpose and will be the practise of all truly wise and godly Ministers who think it more honest and honorable to be open enemies than false and feigned friends to withdraw from rather than abuse protection But yet in matters properly religious so far as Ministers are in Christs stead and have the care and charge of true Religion 5. The courage of Ministers in things properly religious and in their calling of the Church and of the welfare of mens soules Herein O you excellent Christians I know you not only allow but expect that all true Ministers should be faithful to Gods glory the souls of them * Non est dicentis praesumptio ubi est jubentis domini autoritas Chrysost l. 70. although they should offend them That they ought to speak the truth seasonably and wisely though they contract enemies that they must not by their * Honestius est offendere quam odisse Tac. vit Agr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pusillanimity and flattery prostrate the honour of true Religion nor of their Ministry which ceases not to be Christs Jewell when it is for its splendor which men cannot bear trodden under feet * Act. 7.55 They must still looke stedfastly to heaven though men cast dust and ashes stones and firebrands in their faces upon the earth In this holy station and resolution which is proper to them as Ministers of the truth of God I hope there are still many so * Jer. 9.3 Non quid illi cupiant audire sed quid nos deceat dicere considerandum qui fâ—lsarum lâ—udum irrisionibus decipi quam saluberrimis monitionibus salvari malint â—l l. 8. Gr. valiant for the Truth so zealous for the glory of God the name of Christ and the honour of the reformed Religion so faithfull also to mens souls and their own integrity that as they will not disdain to serve even wicked Magistrates in Gods way no more than * Mark 6.20 John Baptist did to preach to Herod yet they would infinitely disdain to flatter them in any way Nudè cum nuda loquimur non verenda retegimus sed in verecunda refutamus Ber. Ep. 43. as Gods or agreeable to true Religion which is not so or to fear them so as to betray the cause of God which is alwayes pleading against the ignorance or errour or violence or hypocrisie or pride of the evill world and to sow pillowes under any mens Elbowes who may perhaps lean uneasily on the skuls and bones of those they have unjustly slain 1 King 20.2 Isai 30.10 or like Ahabs 400 false Prophets to speak onely soft and smooth things to those men whose hearts and hands are prone to harden by the use of armes both against piety equity and charity so that at length they may grow rough as Esaus and red as Edoms military passions and actions especially in great and violent changes Frustra de superatis hominibus gloriatur infaelix victoria quae irae superbiae fuccumbit Ber. ad mil. Temp. seldome keeping within the bounds of that justice and mercy which Christian Religion constantly prescribes without respect of persons to the strong as well as the weak to the Conquerours as well as the conquered Successe being for the most part an irresistible temptation to men by power to gratifie their lusts and to think any thing necessary and so lawfull which is but safe and beneficiall not regarding the exact rules of justice in the Laws of God and man which are divine and immutable by no advantages of gain or honour to be warped or varied The common places Sermons and prayers of true Ministers must not be like some mens Almanacks calculated just to the elevation of mens counsels designes and successes wherein flattery would seem to be Prophetick and foretelling but without respect of persons the same at all times to all men as to the main rules and duties of holinesse Although it be very impertinent to dispute with power irresistible to tax Caesar when he is able to tax all the world or to quarrell at his coin when he is master of ours yet a wise Minister and Christian may distinguish between the publique power in men and the private personall sins of men A grave and
of England which I have proved to be the onely true succession of divine authority or else wholly to remove it and to set Religion upon some other basis For neither the reformed Religion nor its Ministry can either long or safely or comfortably stand in so tottering and mouldering a posture like the wals of some great old fabrick or ruinous Cathedrall swelling out and threatning to fall It were better to take it down than to hazard its dangerous breakings and precipitious tumblings Scratches in Religion doe soon fester and easily turn to Gangrenes which must either be speedily healed or discreetly cut off It were high proesumption for one to advise who professeth his ignorance in State Policies yet common prudence shewes this to be the high way and most compendious passe to publique peace Namely 1. The setling of the reformed Religion in this Church of England and its publique Ministry in comely government competent maintenance and holy succession 2. The confirming and if need be explaining or enlarging the Articles of the Church of England in the main fundamentals of Religion as Christian and reformed both in things to be believed and practised 3. The restoring of that holy power and ancient exercise of Discipline to the Church both in privater Congregations and in publique associations which may both carry on true knowledge piety and charity in Ministers and people Also recover the sacred Ordinances of Christ and publique duties of Religion to their primitive purity and dignity which have been infinitely abased by Laymens policies Ministers negligences and vulgar insolencies These would keep a fair course and form of Christian peace and holinesse in the publique a midst lesser differences and no lesse satisfie than oblige every sober minded Christian whose good examples have great influence on the generality of people But if the vulgar rudenesse deformity and inconsistency be once taught by being tolerated to slight and scorn their Ministers and in them all holy things and true Religion Either beleiving as they are prone to doe that their Ministers are not invested by any due and divine authority in that Office and Ministry any more than themselves are nor are assisted by any speciall grace and blessing from God if they suspect that civill Powers doe set Divines at nought and regard them no more than as so many pretenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Celeusio judici None can make conscience of humane laws who disregards divine falsaries and intruders How willingly will the mindes of common people whom nothing but Conscience or the Sword keepes in aw and order embrace any thing that makes towards laxation of duty to God and observance to men No water is more easily diffused or more naturally strives by its fluid nature to overbear what ever bounds pen it up or restrain it from wasting it self Nor are such tempers slack where occasion tempts them to revenge by their riots all former restraints cast upon them by any men that sought to set limits either of power or piety to their lusts and passions To avoid which rude and irreligious extravagancies of common people 14. Christian Ministers of all merit most publique protection and favour all * wise Governours have still countenanced the publique exercises of that Religion which they owned and established as best * Rex sacrificiis Templis omni cultus Deorum moribus legibus praeerat Pomp. Laet. de mag Rom. Apud Aegyptios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stâ—b in Reg. So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding all civill reputation favour and authority to the use of it and chiefly to those who were its prime professors and Ministers who were ever * Caesar â—el Gal. l. 6. Magno apud eos sunt honore Druides Nam fere de omnibus controversiis publicis privatisque constituunt Plaut Rudent Quis homo est tanta confidentia Qui sacerdotem audeat violare At magno cum malo suo fecit herclè Liv. dec 1. l. 2. Sacrificus Rex sacrorum dicebatur Constantine the Great alwayes received the Orthodox and godly Bishops and Presbyters with all respect and veneration Euseb in vita Const Ministry of the Gospell was called Dei ficus ordo Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 1. Reverenda ipsis Angeliâ—â—s spiritibus Ministeriâ— Ber. Columna Ecclesiae Id. Honor sacerdotii firmamentum imperii Tacit. de Judaeis hist 4. unviolable in their publique officiatings generally esteemed as sacred both for the protection they had from men and the institution from divine power and wisdome Which policy was not more wisely carryed in all false and feigned religions than justly and most conscientiously to be observed as it ever hath been by all worthy and noble minded Christians either Princes or States in that which we hold to be and professe as the onely true Christian and reformed Religion whose Oracles Doctrines institutes offices authority and ministery have their originall not from man but from the onely wise and true God who first sent his Prophets and servants after that his Son the Lord Jesus Christ to be not onely a fulfiller and establesher but also a Preacher of righteousnesse to mankinde whose preaching Prophetick or Ministeriall office as to extern and visible administrations the holy order and due succession of Ministers doe supply and in the same power succeed by his speciall mission and appointment in the Church Whose most sacred Mysteries for infinite wisdome for inestimable mercy for unparalleld love for holy precepts for divine examples for precious promises for ancient and undoubted Prophesies for exact fulfillings for apt institutions for sutable Ministry for beautifull order for blessed comfort for sweet peace and mutuall charity which are or ought to be among the true professors of it infinitely exceeds all the wisdome designes desires and thoughts of all those that ever pretended to any Philosophy Religion vertue sanctity or felicity All which come far short as of the inward comfort of mens consciences so of that outward beauty peace and order which doe most blesse humane societies which bonds of publick tranquillity all true and unpragmatick Ministers of the Gospell of peace doe most effectually lay in Christs Name upon men In which regard of all ranks of men and orders they deserve best of mankinde where ever they live while they keep within those Evangelicall bounds that holy and humble temper which becones them and which is proper to the Spirit of the Gospell Constantine the Great writes Euseb Eccl. hist l. 10. c. 5. The greatest safety or danger to any State comes by Religion if the reverence of it be weakned and honour abated dangers attend if by Lawes and authority it be setled and preserved great blessings follow c. So that no men seem more to fight against their own peace than those that suffer the ancient Ministry and true Ministers of Christ to be destroyed or disregarded
be now so great when indeed we have now not onely down-right ignorance and blunter rusticity or heathenish simplicity or barbarous unbelief to contend with but also schismatical curiosities fanatical novelties heretical subtilties superstitious vanities cruel hypocrisies political profanenesses spiritual wickednesses to encounter We are to deal as Ministers even here in England not with raw Novices and callow Christians or meer strangers to Religious Mysteries but with such as by much handling matters of Religion are grown callous men of brawny hands gross humors Periculosissimus animo morbus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualis inappetentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa â—auseâ—bunda quae satietatâ— in sacâ—is laborat Cameron Numb 11.5 of tough hearts such as think themselves fat and so full fed with Religious Notions that they are grown pursey almost surfeted and past their appetite longing like glutted and pampered Jews for any novelties though it be for Garlick and Leeks and Onyons amidst their superfluities of Quails and Manna Nothing pleaseth their clogged stomacks that is old though never so true nothing comes amiss if it be but dressed up with novelty old Christianity set on the new block of faction O how welcome to many is a new Church way a new fashioned Ministry new ordered Sacraments new interpreted Scriptures With these wanton proud idle lazy coy and scornful tempers have we Ministers now to contest with such Sophisters as are ignorant yet proud of their knowledge need teaching yet affect to be teachers such as cast off all true Ministry and Church Orders and Government when they most want them as Feaverish men do clothes to make them sweat when they kick them off It is harder to deal with such mens arrogant Difficulties in the Work of the Ministry extravagant humors with their various subtil and sublime fancies in Religion which are like the running Gout every where painful no where permanent very offensive though very unfixed than with those plainer simplicities and that down-right profaneness which are in Heathens and meer ignorant ones who never took any tincture of Christian Religion whose ruder and open persecutions were not more pestilent to the true Christian Ministry and Religion than these craftier underminings are Nor do the Ministers of England so flatter themselves that secular powers are so propitious to them as not to finde more than ordinary cause to keep up the dignity and authority of their Calling by all internal sufficiencies and external industry rather than trust to the favors and benignities of men either great or small few or many Basil Mag. lib. de Spir. S. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Thaumaturgus when he was a Bishop of Neocesarea in Pontus blesseth God That when he came first to his charge he found not above seventeen Christians and when he departed from them he left not in all his Diocess so many unbaptized or unbelievers But the sad task of many excellent Ministers now is after many years labors to work upon the most rugged and ingrateful Christians in many places that ever were Many grave men after many years pains having merited and expecting from their people that Christian usage for love and respect which becomes both sides the more they preach and the better they live and the more they love their people the more peevish and froward they finde them Like hot irons they flie in the face of those that have heated them and are daily forging them both to solidity and beauty in Religion these like cross-grained pieces run with splinters into the hands and eyes of those that seek to polish them they affect a petulant piety and are taught by some That much of their Religion consists in despising and separating from those Ministers who have baptized and instructed them and to whom the care of their souls is orderly committed Nor is it onely hence that the dignity of the Ministry is wounded and the difficulties of the work encreased but even from our selves also who profess to be Ministers here in England The Lord of the harvest pardon our over hasty intrusions our importune forwardness our unfitness for the work our idleness in it our vaporings of it our sinister aims our crooked motions our improving both our selves and others more to private Factions than to the Catholike Faith or Publick Peace to popularity rather than to piety to pleasing rather than profiting of people by which ways it must be confessed many of us Ministers have miserably prostrated the honor of this sacred Fuâ—ction increased the difficulties of our work laid blocks and bars in our ways helped to level the dignity of the Function to vulgar insolencies either contemning or invading it As in aâ—l times so especially in these Ministers of the Gospel had need to be more than men above the pitch of mortals little lower than the Angels who are to counter work deep and deceitful workers to undermine and uncase false Ministers to bear up and recover Christian and Reformed Religion with it main pillar and support the true Ministry against those that seek to overthrow it In the most serene and favorable times to the Church and the Ministry a wise and gracious man should fear and tremble though never so able and by others recommended to undertake this work so sacred so divine so justly to be avoided If men looked not at high holy and eternal designs yea I should even think the best men might well refuse the charge and calling till God called thrice as he did to Samuel till he even chid or threatned them to the work 1 Sam. 3.8 Exod. 4.14 as he did Moses For if in any undertaking in the world a Christian might be disobedient or would be deliberating and demurring and ask oft of God and man Shall I shall I run it ought to be in this Let him that findes not care and work enough to look to his own soul cover rashly to take charge of other mens how sad is it to see loose and indifferent livers forward and earnest to be Preachers and undertake a Pastoral Charge The Lord forgive what hath been thus hastily hudled and inconsiderately entred upon by any of us Ministers and grant us that after grace which may recompence and as much as may be expiate the rashness of the admission and adventure by the seriousness diligence and conscienciousness of the performance Men if they were well advised and in good earnest should rather need spurs and goads to be driven by others than bridles or pikes to keep them off from rushing into the Ministry Nothing hath more debased this holy calling 15. Discouragements from the tenuity of maintenance and discouraged able men from it than the necessity here in England in many places to admit some mens tenuity and meanness into the Ministry and Livings who had no other motive but to obtain a morsel of bread and scarce found that for their pains
Instituted or to encourage any Christians to entertain those proud and spitefull Peninnahs of pretenders to be gifted men thereby to grieve and vex the Souls of the true and faithfull Ministers as she did Hannahs devout meekness 1 Sam. 1. with her malipert insolency It is no argument to perswade the Church therefore to cast out of Christs family the Stewards and dispensers of holy mysteries which he hath appointed because Christians have sometime in their enforced wandrings Multum differunt lex necessitatis ordinis quod ita fieri debet quod aliter fieri non potest Reg. Iu. been relieved by some strangers or private and mutuall Charity which may in such cases be great though their gifts and provision be but moderate However it were madness for Christians now where no necessity or disorder presseth and when neither gifts are so good nor Charity so great in any of these new men to venture themselves upon their powers for supplyes who like the foolish Virgins have too little for themselves however they boast of their full Lamps and Oyl to spare Such small and feeble oppositions then Lib. de praesc adv Haere Proprium hoc est haereticorum ex pancioribus Scriptura locis plura intelligi velle Tert. ad Praxeam which as Tertullian tels us either Hereticks or Schismaticks are wont to bring from broken and abused Scriptures for their novell opinions their proud and pragmatick confusions against the antient and Catholick sense which the Church hath alwaies held forth by its practise agreeable to the many clear and unquestionable places do no more weaken the divine authority of those things which the Catholick Church upon lively grounds observeth as it alwaies hath this of a constant ordeined Ministry no more I say than if Dalilah should have plucked two or three of Sampsons hairs Judges 16. instead of cutting off his goodly locks and prodigious tresses Nor may these false and flattering Dalilahs of our times who by cauponating Religion and handling the Scriptures deceitfully 2 Cor. 2.17 seek to betray the strength honour and order of this reformed Church in England under pretences of great kindness think that by twitching thus one or two hairs the Ministers strength will fail them or that the Anti-ministeriall Philistins shall presently be upon them so as easily to prevail against the whole function of the setled Ministry which being divinely instituted and derived will ever be divinely assisted No Mat. 28.20 we find yet through the might of Gods grace and the testimony of good consciences so great a strength and holy courage in all true and faithfull Ministers as is abundantly able to assert themselves their function and the reformed Religion of this Church of England against all these Apollyons and Abaddons We are not so dispirited nor distressed but that we can still rowse up our selfs in the strength of God and in the Spirit of Jesus Christ and in the authority of our holy function so as easily to break in-sunder all such wit hs and cords by which the enemies not so much of our persons as of our calling and Religion hope to afflict us so that these uncircumcised in hearts and lips shall not safely touch us or mock us Judges 15.17 Only as Sampson did of the men of Judah we humbly crave of the secular powers which are now over us that their hands may not be against us to fall upon us themselves however they expose us thus to contend with those men of Ashdâ—d alone Ps 118.12 Et multitudine inimicorum magnitudine pressus viribus numero valentium Ps 22.12 Ps 68.30 Who came about us first like Bees with their importune stings their vexatious disputings But now they threaten to come upon us like fat Buls of Basan on every side with their horns lifted up on high to destroy us But the Lord will be on our side so that we shall not need greatly to fear what these beasts of the people these unreasonable men can do unto us Who will soon be extinguished as fire among the thorns when once the Lord shall arise to plead his own cause not only by the zeal and patience and constancy of his servants the true Ministers but also by stirring up the spirit of wisdom in the hearts of all true Christians who will soon be asham'd of that levity contempt and confusion which these mens vanity or impiety and hypocrisy would fain bring upon them and their posterity in this great concernment of the setâ—ed Ministry and the true reformed Religion The evill designs of such captious disputers against the Ministry 1 Sam. 5. There are no doubt who of a long time have endeavoured and sought opportunity when they might bring with Carts and high shoos by the illiterate rudeness of the seduced vulgar the Ark of our Reformed Church and Re igion into the house of their mishâ—pen Dagon which hath upper parts like a mans but the lower as a Fish the head adorned with Christian Religion but the tayl deformed with superstition They softly and fairly pretend liberty and improvement with mens faces and womens hair as the Locusts which rose out of the bottomless pit but they will end in the Scorpious tayl of licentiousness Rev. 9.7 superstition and profaness Such Reformation will soon prove deformity They speak of bread but it will proove stones Mat. 7.10 and Serpents instead of Fishes Such manifestations of private gifts in wanton and presumptuous Spirits will soon turn to the quenching and resisting of the true light and heat of Gods Spirit whose purer flames are only fed with that holy Oyl which flows from the golden vessel of the Scriptures Zach. 4 12. divinely infused into them and diffused into the humble hearts of all good Christians by those pipes of the Ministry which Christ hath appointed for that service This Anti-ministeriall Liberty which some seek thus to dress up by an adulterous and wanton bravery against the calling of the Ministry is like the woman which sits in the midst of the Ephah of wickedness Zach. 5.7 upon the mouth of which God will ere long cast such a talent of lead as shall cover and stop it up by the just indignation and abhorrence of all good Christians to see themselves this Church the Ministers of it and the Reformed Religion so much wasted and abused by such prodigies of profaness as some of them are who speak nothing but proud and perverse things full of bold blasphemies and Anti christian confusions under the colour of gifts and Liberties of prophecying whereto as the wisdom and holy order set forth in Scripture give me countenance so in the next place neither do these mens gifts which they so boast and vapour of give any incouragement For first no wise man doubts of those mens emptiness which their great noyse and sounding sets forth every where 4. The vanity and emptiness of these Anti-Ministerials as to
by us and all parts of it made Nehustan in stead of cleansing repayring and reforming which is not a novelty of nvention but a sober restitution of all things in Religion to the primitive mode and pattern which is authorised and ordained by Christ Who did no more himself as to the outward restoring of Religion and worship of God Chalenging Gods right to his own House of prayer when covetousness had made it a den of theeves The priesthood of old failed not by reason of the immoralities of the Priests among the Jews nor did the Didacticall or Teaching authority cease from Moses his Chair and succession because the Scribes and Pharisees who were men of corrupt doctrine and hypocriticall manners sate therein and taught the Traditions and inventions of men mixt with the commands of God No more did or doth the Evangelicall Ministry and Sacraments cease by reason of any Papall arrogatings or other human additions Inordinatio aliqua non invalidam reddit ordinationem vitio â—elicto rem ad legitimum modum revocarunt Alsted sâ—ppl Gerar. de Reform Luther owned no other call or Ordination as a Minister but that which he had as he was made a Presbyter in the Romish communion Gerard. de Ministerio pag. 70. Ab Episcopo suo ordinatus Lutherus anno 1507. Nec aliam quaesivit ordinationem Gerard 147. Multum d ssert inter causam culpam inter statum excessum Tert. l. 2. adv Marc. Non negandum est bonum quod remansit propter malum quod praecessit Aust Ep. 48. Therefore the wisdome and piety of the learned and godly Reformers of these Western Churches especially here in England contented themselves with casting out what ever corrupt doctrines impure mixtures vain customes and superstitious fancies the Papall vanitie and novelty had built upon those divine and antient foundations of Christian religion which were layd by the Apostles and Primitive master-builders all over the world Whose Canon the Scriptures together with sound Doctrine holy Ministry comly Government Sacramentall seals and other Christian duties of prayer fasting c. they restored with all gravity moderation and exactness with due regard both to the clear sense of Scriptures and the Catholick practise of Churches Conforming of all things either to the express Precepts and Institutions of the word of God or to those generall directions which allow liberty of Prudence and difference in matters Circumstantiall in all which the Primitive Church had gone before them Herein they were not so weak and heady as to be scandalized with and insolently to reject all things that the Papall or Romish party had both received and retained in religious uses from former and better times either as Christians or Bishops or prudent men for so they had very sillily deprived themselves and all the Reformed Churches of all those Scriptures Sacraments holy duties Order rites and good customs which the Pope and Romish party had so long used not as Popes by any Antichristian policy power and pride but as they were Christians having received them in a due succession at first though after much depraved from those holy Predecessors which had been Martyrs and Confessors in that famous antient Roman Church No judicious Protestant or truly reformed Christian 2 How far necessary and safe to be separated from the Romanists Ad quamcunque Ecclesiam veneritis ejus morem servate si pati scandalum aut facere nolitis Aug. Ep. 86. responsum B. Ambrosii whose conscience is guided by Science and his reforming zeal tempered with true charity either doth or ought to recede farther from Communion with the Roman Church than he sees that hath receded from the rule of Christ and the Apostolicall Precepts or binding examples expressed in the Scriptures so far as concerns the true faith in its Doctrines Seals and fruits of good works In matters of extern and prudentiall order every Church hath the same liberty which the Roman had to use or refuse such ceremonials as they thought fit and to these every good Christian may conform In many things we necessarily have communion with the Pope and Papists as in the nature and reason of men In some things we safely may as in rules and practises politick civill just and charitable as Governours either Secular or Ecclesiastical In many things we ought in conscience and religion to have communion with them so far as they profess the truths of Christian religion and hold any fundamentals of faith And however they do by mis-interpretation of Scriptures or any Antichristian additionals of false doctrines of impious or superstitious practises seem to us rather to overthrow or bury the good foundations than rightly and orderly to build upon them for which superstructures and fallacious consequences we recede from them and dispute with them yet we do not renounce all they hold or do in common with us as Christians In the Lords Supper 1 Cor. 11.27 Whosoever shall eat this Bread 28. So let him eat of that bread Sâ—let res quae significat ejus res nomine quam significat nuncupari hinc dictum est Petra erat Christus Aust Q. 57. in Levit For instance it being not now a place to dispute them We cannot own as the Catholick sense of Christ of the Scriptures or the Primitive fathers that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper by which they raise that strange doctrine of Transubstantiation unknown to the first Fathers And which seems to us 1. contrary to the way of Gods providence both in naturall and in religious things which changeth not the substances and natures of things but the relation and use of them from naturall and common to mysticall and holy 2. Contrary also to the usuall sense of all Scripture phrases and expressions of the like nature where things are mystically related by religious institution and so mutually denominâ—ted without essentiall changes 3. Contrary to the common principles of right reason 4. And contrary to the testimony of four senses sight taste smelling and hearing which are the proper organes by whose experience and verdict of things sensible we judge in reason what their nature is 5. Contrary also to the way and end that Christ proposed to strengthem a Christian receivers faith which is not done by what is more obscure and harder to be believed than the whole mysterie of the Gospell as recorded to us in the Scripture There being nothing less imaginable than that Christ gave his Disciples his own very body each man to eat him whole and entire and so ever after when he was then at table with them and is now by an Article of faith believed to be as man in heaven These and the like strange fancies of men which draw after them many great absurdities and contradictions both in sense and reason and the nature of things being no way advantageous to the religious use end and comfort of the
all Truth and enables them for all Duties and Ministeriall Offices That this is their Call from God to Preach and to usurp the places of all Ordained Ministers whom they pretend as far to exceed in Inspirations as the Apostles did their former selves after once the power of that Spirit was come upon them To this Calumny and Ostentation my first reply shall be Answ 1. in all humble tendernesse to beseech God Of the Spirit of God in men how to be considered of to give me holy wisdome rightly to conceive of and graciously to expresse my self touching the Spirit of God that I may * 1 Cor. 2â— 32. not give any offence or occasion any grief and mistake to any excellent Christians I * Delicatâ— res est Spiritus sanctus Bern. know well that the Spirit of Christ is a thing of pious curiosity and holy delicacy That in what way soever it manifests it self to the Church it is to be entertained in thoughts Flabat Spiritus fluebant lacrymae suspiria pr. ces Bern. Luk. 11.13 Ioh. 14.17 words and actions of Christians with all cautious tendernesse and religious reverence that so wee may neither conceive nor speak any thing unbeseeming its majesty and purity nor damping or afflictive to its holy influences gifts and breathings on the spirits of any true Christians whose highest honor happinesse and communion with God and Christ and one another 1 Ioh. 3.24 Hereby we know that he abideth in us by the Spirit which he hath given us is by the Spirit of Christ I know that its motitions and inspirations are as most free * Ioh. 3.8 blowing where it listeth not where any man list to boast and pretend so they are not so easily discerned whence they come and whither they goe save onely by accurate watchings Sunt quaedam Spiritus sancti circâ— noâ— dispensatoriae vicissituâ—â—es qua nisi vigilantissime observentur nec praesentem glorifices nec absenâ—â—m desideres Bern. Cant. l. 17. and sober obsâ—â—â—â—tion where the surest discoveries are made by those holy fruites and effects which are manifest in the habits of grace or formations of Christ in the new man of our hearts or in the works of our lifes which being done after a religious rule and way are in the judgment of Charity to bee esteemed as effects of Gods Spirit Rom. 8.9 Gal. 4.6 1 Thess 4.8 Tâ—stimonium Spiritus sancti praesentiae praebent opera salutis vitae quae praestare non possumus nisi Spiritus Christi qui vivificeâ— adesset Ber. ser 2. S. An. I am far from doubting or denying that the Spirit of Christ dwels in the hearts of true Beleevers by speciall gifts of grace beyond Natures sphere nor do I question but that the Spirit of Christ doth furnish many men with speciall gifts above others for the service both of Churches and States in the outward visible way of Gods providence as to Bezaleel and Saul Nor yet do I deny but the Spirit of Christ may give extraordinary abilities that is beyond others and beyond mens own selves as to former common gifts and parts for the good of the Church in eases where ordinary means are defective Nor do I dispute this holy and usuall influence of Christs Spirit on Christians inlightning opening hatching fostring calming composing and specially comforting in particular cases Omnia sacra gustaâ—a afferunt mortem si â—on de Spiritu accipiune condimentum prorfus mors in â—llâ— nisi Spiritus fâ—rinula dulcorenâ— Absque Spiritu sacramentum sumitur ad judicium caro non prodest litera accidit fides â—â—r â—ua est Ber. s 33. Cant. also quickning to duties inabling in duties yea sometimes supporting with herâ—icall impulses and assistances in conflicts temptations and sufferings from men and devils also reviving in dejections desertions darknesses and exhaustings of our owne spirits and common gifts All this I willingly grant and earnestly desire that I may have daily more experience of in my selfe and from others not onely for private comfort but for publique good of the Church of Christ Câ—â—lum fit â—â—iâ—â—a habitatio Dei facta â—â—â—â—ia prerogative c. Bâ—â— I desire highly to prize the happy priviledge of those that doe truely enjoy these inspirations and humbly use them I wish all true Christians a blessed increase daily in this communion with God and one another by reall gifts of the Spirit which are beyond the best improvements of meer Nature I know no other heaven here or hereafter Tepidorum dissolutorâ—m est nolle esse mâ—liores Siâ—us Deut. seipso mâ—lâ—â—â— esse non 〈◊〉 quia non vâ—â—â—t Ber. ep 91. ad Ab. but the reall and full inhabitation of Christs Spirit in our spirits that of Naturall Rationall and Humane they may become Spirituall Gratious and Divine Câ—rtissinâ—um est praescâ—tiae Spiritus testimonium amplioris gratiae desiderium Ber. ser 2. And. All that I fear is wilfull hypocrisie and weak delusions that which I most abhorre is false and proud ostentations such as some men are prone to affect Poâ—tentiloquium haereticorum Irenae and lowdly to boast of among credulous and simple people to which there can hardly bee given so exact and punctuall answers and confutations as both Reason and Religion afford to sober and wise Christians in all other Disputes For such pretentions of Gods Spirit 1 Ioh. 4.1 and of speciall Inspirations with which the primitive Churches were pestered and abused Iude 19.80 the Gnâ—sticks Montanists Catharists and others and by which the very Apostles were affronted and opposed are as meteors and comets so exalting themselves in high notions above the ordinary reach of Reason that they are not easily calculated by common accounts they are Raptures and Enthusiasmes by which cunning men seek to lose the eyes of spectators in clouds of obscurities and uncertainties Like some vaine and lunatick Christians who busie themselves more how to interpret the Revelation and to fulfill its mysterious prophesies then to understand Quantum adesâ— vera Spiritus sancti gratiâ— tantum â—besâ— omnis â—anâ— gloriola Ber. beleeve and obey the holy truths and clear precepts of the Gospell in all the other Scriptures Holy wise sober and humble Christians never boast rarely tell of those secrets of the Lord if ever they enjoy them Psal 25.14 Rev. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 51.7 Vain weak and proud men doe often arrogate those speciall inspirations to themselves as being least discernible or confutable by vulgar minds who once dazeled with the glisterings and flashes of pretended Inspirations think they may safely disregard 2 Pet. 2.18 When they speak great swelling words of vanity they allure c. and not look so low as the Scripture oracles and the plain manifestations of Christ by the Word and his constant Ministry Lead common people once into this maze wilder their weak fancies in the Wood
to cover with the painâ— and palliatings of Christian liberty Which being a pure and spotlesse Virgin the highest beauty which a Christian can here be inamour'd of and which he courts with all modesty purity and respect on earth hoping to have the full fruition of it in heaven disdains above all things to be abused by those bold and filthy ravishers who like the inordinate monsters of Gibeah Judg. 19. will never think their licentious lusts satisfied untill they have killed the Levites concubine Destroying indeed all true Christian liberty which is preserved onely by good order and government both in the Church and State while they prostitute truths duties institutions Ministry and Magistracy to all manner of insolencies and confusion Assistentem in omni munditia Angelum dicebant invâ—câ—bant Hanc esse aiebam perfectam operatiorem sine tremore ri tales abire operationes quas ne nominare quidem fas est Irenae l. 1. cap. 35. de Cainitis Jâ—daitis Ophitis as if Christians were never free enough till they were without all sense of sin and shame till they neither feared God nor reverenced man till they had broken all the bands of civill justice and cast away the cords of all religious discipline from them as the Cainites Judaites Ophites Adamites and others of old Which most inordinate liberty is no more to be enjoyed or desired by any good Christian than that of the Demoniack who being oft bound with chaines and fetters Luk. 8.29 yet brake them all and was driven of the Devill into deserts among the graves often dashing him against the stones and casting him into fire and water Such will be the sad fate of every Christian Church and State which either affects or tolerates any such impious fanatick unlawfull and unholy liberties contrary to that purity equity order and decency which is necessary to that religion which they professe as Christian Therefore no wonder if the Lord by his word and his true Ministers daily rebukes this unclean spirit and seeks to cast out of this Church such an untamable Divell which hath already got too much possession in many mens mindes Act. 19.27 who are prone to deifie every Diana as an image come downe from heaven if it be but set up in the silvershrine of this popular goddesse Liberty which of all puppetly Idols lately consecrated to vulgar adoration I can least of all Idolize as that which I see to have least of divinity or humanity in it either as to piety equity purity or charity Yet is no man a more unfained servant and votary of that true and divine Liberty which becomes Christians which preserves truth peace order and holinesse among men both in private and publique regards both in Church and State and in this I wish all men my rivalls in the ambition and sharers with me in the fruition which will then be most when we get our hearts most freed from that heavy bondage wherewith errour pride passion self-seeking and the like cruell task-masters under the great oppressing Pharaoh Aegyptiaca est illa servitus sub jugo Pharaonis Diaboli fiunt lutea opera terrena sordida dissoluta ab ipso dantur paleae i. e. leves malae cogitationes quae delectatione accenduntur inde actione coquuntur lateres consuerudine indurantur Ber. p. Ser. 34. Extremà est dementiae in infima servitâ—â—e vilissima captivitate de libertate gloriari quasi cloacarum fordibus immersus totus foedus inquinatus de pigmentisâ—â—uis fragrantia juctitâ—res Erasm the Divell doe seek to enslave the soules and consciences of men by so much the baser slavery by how much they fancy their slavery to be liberty their freedom to sin to be that freedome from sin which Christ hath purchased which dangerous mistake makes them love their bondage to bore their eares and to be most offended with those who seek to shew them their desperate errors and divellish thraldom which is the greatest severity of divine vengeance in this world upon men by giving them over to Satan or up to their own hearts lusts Yet this false and damnable liberty is by some men earnestly contended for and imperiously claimed in the way of publique toleration 7 Some mens impudent demand of an intolerable toleration that they or any men may professe as to Religion what they list being prone through pride and ignorance to think that no opinion they hold or practise they doe is irreligious profane blasphemous or intolerable nor ought by any just severity or penalty bee restrained or punished Carpocraâ—iani Valentiniani et Gnostici c. portentosas quasque libidines non licitas tanâ—am statuebant sed tanquam gradus aliquos quibus in coelum ascendatur Iren. l. 1. Gratâ— revigilantibus â—â—iâ— ea molestia quae non patiâ—◠〈◊〉 tanquam mortifeâ—d sâ—â—no veternoso morbo in terire Aust Whereas Christians truly blessed with tender Consciences and meeknesse of wisdome are most willing to be kept within Christs bounds and loathest to take any liberty either in opinion or manners beyond what in the truth of the Word or in charity to the publique peace and order is permitted Humble knowledge makes Christians most tractable yea and thankfull to those either Ministers or Magistrates whose love and fidelity to them will least tolerate any error or sin in them without reproof and just restraint Others whom ignorance makes proud and pride erroneous and both unruly are ready to esteem all they hold or vent or dare to act especially under colour of religion for in civill affaires they are afraid of the sword to be so commendable at least tolerable that they merit Tunc ei plâ—renetico utilissimus misericordissimus cum et adverâ—issimâ—s molestissimus videtur Aust Ep 48. de coere Haeret. if not concurrence and approbation from all men yet at least coâ—nivence and toleration nor may they be touched or curbed by any authority in Church or State be their extravagancies never so pernicious and blasphemous but presently they make huge outcryes of persecution as if all were persecutors who helped to â—â—inde a mad man or to put a roaring drunkard into the cage which measure of healing them is best both for them and for others too and is not to be used to any but those that are truly such disorderly and distempered spirits I conceive it most clear and certain both in right Reason and true Religion that the prudence piety and charity of Governors in Church and State ought to move in that middleway between tolerating all differences and none in matters of Religion wherein men are variously to be considered according to that profession which they own and make of Religion Sure none are to be tolerated in blaspheming or insolencing that religion which is established by publique consent or laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.1 Tit. 3.11 and which they professe in common with others being in