ascend from this valley of our confusions to the mountain of thy felicities Which is the glorious vision of thy self in the great mirror or glass of Gods perfections who is in himself and to us perfect light that we may see him to be perfect love and is perfect love that we may enjoy his perfect light 1 John 1.5 God is light Chap. 4 8. God is love O Father of Lights and Fountain of Love whose immensity and eternity are filled with truth and peace verity and charity whose love hath sprinkled our souls with the blood of thy beloved Son the promised Messias our blessed Jesus O let our moment here be sincere loâ—e to thy self perfect charity to thy Church and holy humanity to all men that our eternity may be blessed with thine and our Saviours and our Fellow Saints love for ever You O excellent Christians whose excellency is chiefly in this Col. 3.14 Supplementum munimentum ornamentum omnium gratiarum una charitis Amb. Jer. 5.1 that above all things you have put on charity which is the bond of perfection yoâ— will not onely excuse but it may be kindly accept this little digression wherein my Pen like Jeremies hath shed some few drops of lamentation mingling tears with the blood of Christians which hath been so profusely shed in these self-desolating Churches mourning for the loss of charity the extirpations of unity and the ruines of harmonious order which are forced to yield to contention cruelty and confusions Nature reacheth you to lament the loss or forced absence of what you love and Christian Religion teacheth you to love all graces in charity and this one above all You have learned to suffer with patience and in some cases with joy the spoiling of your goods the sequestring of your revenues the imprisonment of your persons the scattering of your neerest relations the withdrawings of your wary friends and the great alterations of civil powers and secular affairs These are but scenes and parts of the same Tragedy which hath always been acting on the Worlds Theatre in which it is safer to be Spectators and Sufferers than Actors nor may your sufferings in secular matters disorder your charity onely the plundrings of your true Christian Religion which some men aim at the sequestring of this Church of England from its glory and reformation the dividing and so destroying of it the restraining you from enjoying the great seal of charity the Sacrament of Christian Communion the scattering of your able faithful Ministers into corners the changing and contemning of your antient and excellent Ministry the underminings of your comforts and the hazards of your consciences the many confusions and miseries threatning your posterity in matters of salvation if the malice of some men may be suffered to abuse your charity and impose upon this credulity These your zeal mixed with charity teacheth you to endure with an impatient patience Therefore patient in some degree because you yet hope better things from God and all good men therefore piously impatient because you earnestly wish better for Gods glory and the good of your Countrey Your humble zeal hath taught you to be discreetly charitable as to your own souls so to all others but specially to this Church of England and the true Ministers of it to whom you cannot but willingly bear that tender respect and love which pious children are wont to do to their distressed yet well-deserving parents from the care and support of whom no Corbans no imaginary Dedications and Devotions of your selves to any new Church ways and forms of Religion may justly alienate your affections nor dispence with that respect justice gratitude and charity which you in conscience ow to those to whom in some sense you ow your own selves and the best of your selves your souls Whose divine Authority and holy Calling I shall now further endeavor to prove having thus first establisâ—ed the truth of our Religion and of our Church whose greatest waste and want is that of charity whose dying embers and almost extinguished sparks I have by the way endeavored to revive in the hearts of true Christians that so they may without passion or prejudice embrace that truth which I chiefly design to vindicate in this Apology Namely The holy Calling divine Institution and Function of the Ministry of this Church of England which will best be done by answering the chief Objections Calumnies and Cavils brought against both the Ministers and their Ministry by their many-minded Adversaries OBJECTION II. Against the peculiar Office and Calling of Evangelical Ministers SUppose we grant say they true Religion and a true Church in England with some defects yet these may be without any distinct office or peculiar calling of Ministers which you challenge as of divine appointment Where as we conceive every Christian may and ought to dispence in an orderly way 1 Pet. 4.10 all such gifts of knowledge as he hath received in the Mysteries of Religion to the Churches good So that the restraining of holy Administrations to some persons as a peculiar Office and Function seems but the fruit of arrogance and usurpation in some of credulity and easiness in others and is not rightly grounded upon the Scriptures Answ Not that I believe 1. Of Catholike testimony and practise or custom in the Church 1 Cor. 9.2 Your are the Seals of mine Apostleship your well-grounded and well-guided piety O excellent Christians who know in whom and by whom you have beâ—ieved needs other satisfaction in this or the other following Objections touching the peculiar divinely-instituted Function of the Ministry than what your own solid judgments and exacter consciences and clearer experiences sealing your comforts and our Ministry afford you who are no novices in matters of Religion either as to the outward form and order or the inward power But onely to let you see that neither I nor my Brethren the Ministers do plead for that in a precarious way of meer favor and indulgence for which we have not good grounds clear proofs and mighty demonstrations both divine and humane from Scripture pious Antiquity and right Reason I shall more largely and fully answer thiâ— first grand Obâ—ection which strikes at the very Root and Foundation both of the Ministry and all holy Ministrations 1. I may first blunt the edge of this weapon which strikes against the peculiarity of the Ministerial Function by the clear and constant acknowledgment both as to judgment and practise of all excellent Christians and all famous Churches in all Ages Illud est Dominicum verum quod prius traditum id extraneum falsum quod posterius immâ—ssum Tertul. from the very first birth and infancy of Christianity and any Churches to our times Of which no sober or learned Christian can with any plausible shew make any doubt so far as God in his providence hath continued to us any Monuments or Witnesses of the Churches estate succession and transactions in
Ordination God forbid they should not with all candor and impartiality be heard with all chearfulnesse accepted and with all uprightnesse be entertained No good man or worthy Minister is so vain as to fancy he may not be mended and happily improved But first let those alterations and novelties which beare this title of reformation and amendment be publiquely set forth duly seriously and impartially be weighed in the balance of sober demonstrations and sound reasonings so as becomes the honour wisdome and piety of this Nation before they be injuriously concluded and forcibly obtruded upon conscientious Ministers or people The English world as other Protestant Churches hath had enough of the Apes and Peacocks which crafty Merchants have ever sought to vend to the vulgar if they have any gold and spices any commodities that are of reall use and worth it is pity the worlds wants have not been sooner supplyed and their expectations satisfied which being so long deluded and oft frustrated hath made sober Christians to suspect the whole fraight of some mens religious novelties to be nothing else but far fetcht and dear bought toyes variating so much from the uniform judgement and universall practise of all ancient and modern Churches of the best note and account no lesse than from the worthy constitution and wise frame of this reformed Church of England whose honor and renown was justly great in the Christian world for its piety and peace its order and its proficiency in all good learning sound doctrine and holy manners which owed as much as any Church under heaven to the wisdome piety and impartiality of its Ministers and reformers under God as also to its establishers and defenders Nor have the effects of later offers and endeavours to mend or change their work been yet so excellent or blest as to give any cause to preferre these before them who no doubt could easily have reached those later seeming heights and raptures of Religion and Reformation which some men so much boast of in their hotter yet looser tempers but those learned grave and godly men considered in the extern polity and frame of Religion what was then most necessary and convenient for men and times what latitudes of prudence and graines of charity are to be allowed by Christian piety Not prescribing their plat-formes then fitted to the publique good as the Non ultras of Reformation but giving posterity a pattern that if we would indeed attain to further perfection we should imitate their wise and charitable moderation and tread in their humble easie and even steps which were not slippery with bloud nor rough with insolencies nor unequall with factions nor dark with policies nor extravagant with varieties but fairly laid out and freely carried on by due authority with publique and impartiall counsels in a peaceable way to a general uniformity and satisfaction of both the most and the best Whereas among the many specious offers and earnest importunities either formerly or lately made by some men in reference to Rel gion and the Ministry of it in this Church little hath hitherto appeared to have any uniform or well-formed face of further edification or future bettering of Religion in doctrine government discipline or manners Some few it may be of honest hearts have taken to themselves a liberty to serve God in that way they best fancy and most affect But thousands have run to errour ignorance atheism and licentiousnesse under that colour of freedome which besides the laxation and confusion brought among the bad hath occasioned great heart-burning and distance and uncharitablenesse among those that seemed to be good In some things indeed sober and wise men have offered good counsell and propounded some things fit to be considered of and embraced but the noise and violence of other mens passions and interests suffer not those mens calmer voices to be heard Their rougher work seemes to be all with axes and hammers not for building or repairing the Temple of God without noise but for beating all down with the greatest stir and clamour they can make All is for demolishing Schools and Universities for despising all learning and sciences for taking away all order society larger communion subordination and government in the Church for casting away all ancient Ordination and authoritative Ministry that we may be left in the next age like the Tohu and Bohu of the Chaos void of light and full of confusion without good learning or true Religion without any form or power of godlinesse So far are those lines which the Antiministeriall fury and folly drawes from running parallel to piety or Christianity to right Reason or true Religion that they are most diametrically opposite to all civility prudence policy sense of honour and principles of humanity Of which deformities and defects none are lesse patient to hear than they that are most guilty whose preposterous activity rather than sit still must needs imploy it self in pulling all down which is indeed the work of plebeian hands and pragmaticall spirits but to build or repair either Church or State is the businesse onely of wise and well advised persons such as having publique and generall consent to deliberate of such things may also have an universall influence in the reason and authority of their determinations But such able men are hardly found in Countrey crowds and illiterate heaps nor are they very forward to obtrude themselves upon publique works without a very fair call from God and man which they doe not think to be the either countrey-mans whistle or the armed mans trumpet From neither of which as this Author hath any invitation to this work so he hath no temptation in it to captate favour with the giddy and uncertain vulgar by seeming to adore their Diana's or admire their many new masters and their rarer gifts which make them worthy indeed of such soft and sequacious disciples Nor yet hath he any design to ingratiate with supercilious and self-suspecting greatnesse or to comply with the more solemn errors and graver extravagancies of those who study safety more than piety who think to flatter Magistrates by crying down Ministers being more afraid of that sword which can but kill the body than of that which proceeds out of the mouth of Christ and is able to slay both soul and body He bespeaks no men further than the truth justice and merit of this cause of the Evangelicall Ministry made good by Scripture Antiquity and good experience among us here in England may perswade them to look favourably and friendly on the Authour and his endeavour wherein albeit every one that ownes himself to be a Christian in this Church is highly concerned yet the undertaking seemes to have very little tempting in it or inviting to it as now the face of the Ministry of the Church of England seemes to appear besmeared and disguised with infinite odious aspersions loaden with unmerited injuries and indignities a wonder to its enemies and friends a sad spectacle
degree true That many of these Mushroom Ministers the most forward Teachers of this new race and mechanick extraction are such persons in disguises of vulgar plainness Nunquam periculosi es fallit tâ—nebâ—arum mendaciorum pater quà m cùm sub lucis veritatis specit delitescit Jeron and simplicity who have had both their learning and their errand from the vigilant Seminaries beyond Sea Out of which Galliles can come little good to our Reformed Church and Nation Satan is not less a Devil when he will seem a Doctor nor more a dangerous tempter than when he would appear a zealous teacher Whence soever they are sure we are That many of these who are so suddenly started up into Pulpits are not ashamed to vent by word and writings such transcendent blasphemies That they teach whatever they think or say of the Majesty of God of Christ of the holy Spirit of the Divine Nature though never so irreverent profane and ridiculous yet it is no blasphemy but sublimity So Irenaeus l. 1. Tertul. de prae ad Hae. Austin de haer de unitate Eccles c. 16. Tells us of the Partantilâ—quia Haeraticorum Vid. p. 204. no profaneness but getting above and out of all fornis Whatever they contradict of the clear literal sense and rational scope of the Scriptures though it seem and be never so gross a lie and error in the common significancy of the words yet it is a truth in the spirit Whatever they act never so disorderly brutish horrid obscene and abominable yet it is no sin but a liberty which God and Christ and the Spirit exercise in them who cannot sin Nor is this the least cause we have to suspect beware of and abhor these new Modellers and Levellers of the Ministry That how different soever their faces and factions are one from another though they go one East and the other West whether they separate or rank or seek or shake yet still they meet in this one point No Ordination no Function or peculiar Calling of the Ministry The Serpents tail meets with his head that he may surround truth with a circle of malice In hoc uniformes esse solent errantium deformitates quod rectè sentientes odiâ— habent August As Herod and Pilate they agree to crucifie Christ as Samsons Foxes though their wily-heads look several ways yet their filthy tails carry common fire-brands not onely to set on fire the sometime well-fill'd and fruitful Field of this Church but also to consume the very laborers and husbandmen Their eyes and hands are generally bent against the best and ablest Ministers and their spirits most bitterly inconsistent with that holy Ministry which Christ once delivered by the Apostles to the Church and which by the fidelity of his Church hath been derived to us of which we and all the true Churches of Christ have in all ages had so great and good experience which no malice of devils or personal infirmities of men have been hitherto able so to hinder as wholly to interrupt much less so to corrupt it that it should be either just or any way necessary to abolish it according to those tragical clamors and tyrannick purposes of some unworthy men whose malice and cruelty Esther 5.9 as our modern Hamans doth hope and daily with eagerness expect when the whole Function and Calling which is from God though by man of the ordained and authoritative Ministry which hath succeeded the Apostles to our days shall be trussed up that fifty footed Gallows which malicious and ungrateful envy or sacrilegious covetousness or vulgar ambition or Jesuitick policies hath erected for the whole Nation of the antient and true Ministers And all this because like Mordecai they will not nor in any Reason Law and Religion can bow down or pay any respect such as the pride and vanity of some men expect to those high and self-exalting gifts whereto their Antiministerial adversaries pretend and which they seek to cry up in their meetings and scriblings with which they say and onely say They are divinely called and more immediately inspired not onely above their fellows and brethren who are still modestly exercised in their first mechanick occupations but even above those that are much their betters every way and who merit to have been and possibly have been to many of them as Fathers in Religion by whose pains and care with Gods blessing the true Christian Religion in all ages hath been planted propagated and preserved or where need was reformed and restored to its essential lustre and primitive dignity So that the cruel contrivances and desperate agitations 25. Sober mans greatest sense Revel 12.4 carried on by some men against the true Ministers and Ministry in this Church like the looks of the great red Dragon upon the Woman of the Revelation have a most dire and dreadful aspect not onely upon all good learning and civility but also upon all true Religion both as Christian and as Reformed Threatning at once to devour the very life soul beauty honor â—oy and blessing of this Nation on which we may well write Ickabob 1 Sam. 4.21 the glory is departed from our Israel so soon as the fury of these men hath broke the hearts and necks of our Elies the Evangelical Priests of the Lord the true Ministers of Christ who are as the chariots and horsmen of our Israel Civil changes and secular oppressions have their limits confined within the bounds of things mortal and momentary with which awise and well setled Christian is neither much pleased nor displeased Quadratus cùm sit vir bonus ad omnem fortuna jactum aquabilis est sibi constans Sen. Tanto satius est esse Christianum quà m hominem quanto praestat non omnino esse hominem quà m non esse Christianum Bern. because not much concerned nor long For no wind from the four corners of the Earth can blow so cross to a good mans sails but he knows how to steer a steddy course to Heaven according to the compass of a good Conscience But what relates to our souls eternal welfare to the inestimable blessing of present times and posterity What more concerns us in point of being true Christians that is rightly instructed duly baptized and confirmed in an holy way than any thing of riches peace honor liberty or the very being men can do for without being true Christians it had been good for us we had never been men what evidently portends and loudly proclaims Darkness Error Atheism Barbarity Profaneness or all kinde of Antichristian tyrannies and superstitions to come upon us and our children instead of that saving truth sweet order and blessed peace instead of those unspeakable comforts and holy privileges which we formerly enjoyed from the excellency of the true knowledge of our Lord Jesus Christ declared to us by the labors of our true and faithful Ministers We hope it can offend no good Christians to
false teachers to stop their mouths Tit. 1.11 to exhort command and rebuke with all authority Tit. 2.15 to do their work as workmen that need not to be ashamed 2 Tim. 2.15 as those that must give an account of their Ministry and the souls committed to their care and charge by God and the Church Adorns them also with peculiar privileges promises and speciall assistances takes care for peculiar maintenance 1 Cor. 9.9 19. and double honour to be given them by all true Christians 1 Tim. 5.17 and encourageth them in a work of so great pains exact care and consciencious diligence which must expect to meet alwaies as now it doth with much opposition and contradiction of sinners promising to them speciall degrees of glory and more ponderous Crowns of eternall rewards in Heaven 1 Cor. 12.29 Are all Apo. are all Prophets are all Teachers c. 1 Cor. 9.16 Though I Preach the Gospell I have nothing to glory of as superogating so necessity is layd upon me yea woe is unto me if I Preach not the Gospell By all which and many others which might be added the Demonstration is clear as the Sun at Noon day to all that are not wilfully blind That some and not all in the Church and these not arbitrary and occasionall but chosen and ordeined persons are sent in a succession from Christ in his name and by vertue of this divine mission speciall authority and ordination to the care service and work of the Ministry they are bound in the highest bonds of conscience to the glory of God and the salvation of their own and others souls under a dreadfull woe and curse of being guilty of their souls damnation who perish by their neglect to attend diligently to discharge faithfulâ—y and couragiously as in the name and authority of Jesus Christ the Lord of glory this great and dreadfull imployment of the Ministry which Angels would not undertake without they were sent nor if sent without some horror Onus opus iâ—sis angelicis formidandum humoris Betn 2 Cor. 2.16 Who is sufficient for these things i. e. to speak the word of God as of God in the sight of God in Christ i. e. of sincerity 2 Tim. 2.4 2 Tim. 4.13 14 15 16. Acts 4.19.20 The Epistle of Paul to Tim. and Tit. are the constant Canons and divine injunctions for the succession of Ministerial power by way of tryal imposition of hands prayer c. To which no earthen vessels are of themselves sufficient but through the grace of God they are made able and faithfull 1 Tim. 1.12 and being such are both successefull and accepted while they give themselves wholy to this work not entangling themselves with other incomberances but devoting the whole latitude of time parts studies gifts to this business of saving souls and this not in popular and precarious wayes or only upon grounds of charity but with all just confidence of having that authority with them as well as necessity upon them which makes them bold in the Lord that they cannot but speak the things for which they have received power and commission from Christ by the Ordination and appointment of the Governours and guides of the Church who formerly had received the same power To which none can without high impudence blasphemy and impiety pretend who are conscious to themselves to have received no such authority from Christ either immediatly or in that one mediate way of successive ordination by which he hath appointed it to be derived to posterity which I have already proved cannot by any shew of Scripture no more than in any way of reason and order becomming Religion be found to have any other way than by those that are in orders as Ministers neither is it intrusted with the community of people among Christians nor left to every private mans pleasure As then some men are duly invested with power ministeriall 7. None can be true Ministers but such as are rightly ordeined both to act in this power and to confer it to others after them and these only are commanded by the rule of Christ by their duty or office and by all bonds of conscience to make a right use of this peculiar and divine power for the Churches good So are all other men whatsoever not thus duly ordeined and impowred though never so well gifted in themselves forbidden under the sins of lying falsity disorderly walking proud usurpation and arrogant intrusion of themselves into an holy office uncalled and unsent either to take this office and Ministry of holy things on themselves or to confer the power which they never received on others which neither Melchisedeck nor Moses nor Aaron nor Samuel nor any of the Prophets nor the Lord Jesus Christ nor the blessed Apostles Heb. 5.1 Every high Priest taken from among men is ordeined for men in things pertaining to God c. 4. No man taketh this honour to himself but he that is called of God as was Anon c. 5. Christ also glorified not himself to be made an high Priest c. nor any Evangelist or any true Bishop or Presbyter nor any holy men succeeding them did ever take to themselves either as to the whole or any part of that power and Ministry not so much as to be a Deacon but still attended the Heavenly call and mission either immediatly Luke 12.42 Who then is a faithfull and wise Steward whom the Lord shall make ruler over his household to give them their portion in due season 43. Blessed c. 1 Tim. 3.15 If I tarry long that thou mayst know how thou oughtest to behave thy self in the house of God c. which was confirmed by miracles and speciall revelations or predictions or mediatly in such an order and method of succession as the Lord of the Church who is not a God of confusion hath appointed and to this day preserved who otherwayes would have left his Church short of that blessing of orderly Government and Officers appointed for holy ministrations which is necessary in every society and which no wise man that is Master of any Family doth omit to appoint and settle especially in his personall absence where he governs by a visible derived and delegated authority given to others as Christ now doth his Church as to the extern order and dispensation of holy things Peoples duty The duty of all faithfull people in which bounds their comforts are conteined are no less distinct and evidently confined Quomodo valebit homo secularis sacerdotis magisterium adimplere cujus nec officium tenuit nec disciplinam agnovit Isid Hisp off l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay man is bound up by Lay commands to keep his rank and order Cl. ep pag. 53. Nor can saith he the Presbyters be cast out or degraded without a great sin Pag. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Exors officii exors solatii praemii Is Hisp Matth.
giddiness and levity Plato and Aristotle coÌ„mend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aequanimity and moderation in all things though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 2. which toss them from superstition abusing to superstition utterly refusing all those things which are not only convenient in Prudence but necessary in Piety as being stamped and established by divine Institution such as this of the Evangelicall Ministry hath been proved to be Reformations may bend so much from the Pope on the right hand till they meet him again on the left forsaking that rectitude uprightness and stability of the Mean in which only the truth and honour of Religion doth consist Antichrist which some are taught more to fear in the name and in others than to abhor in the thing and in themselves is at both ends or extremes of Religion as well that of prophaness confusion and defect on the one side as that of superstition and excess on the other We must love and entertain what ever we find of Christs true Jewels and the Churches ornaments amidst the Counterfeits and rags of Antichrist we must not slay any of Christs sheep Luke 15.6 because it was gone astray and is now found but rather take it up and bring it home and rejoyce to have found it Nor may we rend Christs garment in pieces because it may be spotted and soyled by mens hands but rather rinse and restore it to its primitive purity As Christ redeemed our Souls so must we redeem his holy Institutions and ordinances 1 Pet. 1.18 as much as in us lyes from the vain Conversation of the world And then we may serve him in the holy wayes he hath appointed us without fear of sin Antichrist or Superstition from which both our minds and our devotions are happily freed Evâ—ry man hath cause to suspect Antichrist in his own bosome As the kingdom of Christ so the kingdome of Antichrist is within us chiefly Certainly it is far better for the Church and Christians to retain what is Christs though in common with any Antichrists than passionatly to cast away all that is Christs under pretence of detesting Antichrist men may fall into sacrilege while they seem to abhor Idols Rom. 2.22 robbing the Church of what Gifts and dowry Christ hath given her among which this of a Constant and successive Ministry Eph. 4.11 is a chief one in St. Pauls account and this while blind and preposterous zeal thinks to strip the whore of Babylon who dwells where ever division and confusion nestle in the Church and to rifle Antichrist who may roost in other places as well as Rome It is safer to be in Christs way though it be rugged and may have some inconveniencies through many infirmities than to be in any other Mat. 12.44 which may seem fairer and smoother to us As the unclean spirit of grosse Idolatry and superstition may be cast out for a fit so he may return to his house swept and garnished with flowers and shewes of piety bringing seven worse devils of Atheism Pride Prophaness and uncharitableness with him It is the same evil spirit which tears the Church by cruell Schisms with that which casts it into the fire of persecution and water of Superstition There is alwayes hopes and means of salvation when there is a true Ministry though with many faults yet of Christs sending and the Churches Ordeining but men may as justly despair of long enjoying the Gospels light without a due and setled Ministry as they may to have day long after the Sun is set or Harvest in Winter As graces and gifts internall so the means and Ministry externall are part of the wings of that Sun of righteousness Mal. 4.2 who shines no where in the world among Christians without some healing and saving vertue severally manifested as to the inward saving power but alwayes in the same way as to the constant outward Ministration by which it is ordinarily dispensed Papall darknings or humane Eclypsings are no warrant to abolish or exclude that light of the Ministry which Christ hath set up Nor can we do the Devil or any of his instruments a greater greater pleasure than quite to extinguish the lights of this Church in stead of snuffing and cleaâ—ing them Better to have dim Lamps than none at all shining in the house of God But indeed the fault of the English Ministry with some men is not that they lighted their Lamps at the Popes taper but that they have and do still shine so bright as to offend both his and all others eyes who could not bear the splendor of the English Churches both Ministry and Reformation wherein Zeal according to knowledge and wisdome with sobriety had at once purged away what was vile and preserved what was pretious Jer. 15.9 with great moderation distinguishing between what was of humane mixture superstition or infirmity and what was of divine Institution holy succession and authority The same piety rejected the one and retained the other I conclude then that the Papall encroachment or Romish corruption what ever it were is no argument against the Divine authority and constant office of the Reformed and restored Ministry in this Church It were a mad cruelty to knock our Fathers on the head or to cut their throats because they were diseased and as they might so they ought in all piety to be healed How much more of perfect madness is it for Christians to destroy their Fathers who are now perfectly recovered and in good health 7. Extremes in Religion Eccl. 7.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Perit judicium cum res transit in â—ffectum Discretionis meta nulla superstiâ—ions vel levitate vel spirituâ— quasi serventioâ—e vehementiâ— excedatur Ber. s 20. Cant. Feâ—voâ— discretionem erigat discretio servorem regat Id. Vulgar Reformers only because they were sometime sick or descended from infirm Progenitors It is easie for well-affected Christians to be over-scrupulous and over-righteous so to over-act in matters of Religion as to destroy themselves before their time like rude and unwary Combatants who overthrow themselves by over-reaching and overstriking at others beyond the measure of well-ordered and proportioned strength which alwayes keeps it self strong enough to rule or command and so to preserve it self There is a secret tide of self-interest prejudice or passion which imperceivably carries men another way much beside or backward or beyond what should be when they think they steer with a sure course and full gale to the port of Reformation in which not only sincerity is required but also great discretion judgement and moderation Therefore Reformation is the work of learned wise grave well tempered and well experienced as well as of godly and well-affected Christians Reformers ought to be as skilfull and sober Physicians capable to distinguish between the strength of the disease and the strength of nature to preserve and foment the vitall spirits though they quench the
their judgements conceive or in their upright consciences laying aside all partialities and obliquings to worldly interest but meerly regarding the glory of God the good of soules and the honour of the reformed Religion if they shall conclude that there is indeed more evidence and power of Gods Spirit both in gifts Ministeriall and in holy successes in those men that stile themselves inspired men speciall Prophets and new modelled Preachers if they be found to have more of godly learning of sound wisdome in the mysteries of Christ of sincere piety zeal and charity to the glory of God and mens soules good if they are filled with divine endowments for praying preaching duly exhibiting the holy Mysteries for edifying the Church for maintaining the truth of the reformed Religion and the peace of this Church and Nation if they have greater courage constancy industry and conscience to carry on the great worke of saving soules if they have more authority from the word of Christ from the Apostles practise from the Catholick precedents of the Church of Christ in all ages and places by which to clear their call to the work of the Ministry beyond what is produced for the ancient and ordained Ministry of this Church Truly we do not desire to be further injurious or hinderances to any mens soules God forbid the Ministers of the Church of England should be so much lovers or valuers of themselves or envious to other mens excellencies or enemies to your and the Churches welfare as not to be willing to be laid aside that these new mens more immediate and greater sufficiencies higher inspirations and diviner authority may doe that work to which we are found so unsufficient defective and unworthy But if these pretenders to more spirituall prophecying preaching and living be by wise and godly men who love not to mock God or dally with matters of salvation and eternity which is the end of Religion weighed in the ballance of the sanctuary of the divine institution of Christs mission of the Apostles succession of the primitive custome and of the Catholick order in all ages and Churches if the grounds of right reason of good order policy and government be duely considered which require distinction in all societies sacred and civill and avoid confusion most in the things of God if the judgement of the most learned usefull and holy men in all ages be pondered if these new mens Spirits and gifts be throughly tryed by the touchstone of Gods Word if their secular aims and warpings to the world be narrowly looked into if the deformitie of their words and works be considered if their simple or scandalous writings be duly examined if the successes of their endeavours and essays hitherto in many places be seriously thought of which are evidently proved to be very sad and bad little promoting either truth or peace holinesse or comfort to any peoples souls nor any prosperity and advancement to this Church or any Christian reformed Religion if they be found in ignorance and weaknesse or in factiousnesse and insolencies or in pride and avarice or in erroneousnesse and licentiousnesse so farre too light that they are not so much as the dust of the ballance compared to the reall excellencies of those true Ministers of this Church which have been and still are and may be in this Church if men be not all given over to lusts and strong delusions God forbid any excellent Christians should be tempted by fear or flattery or any fallacy of novelty gain or liberty to desire or endeavour or approve a change which will be so shamefully and desperately pernicious both to themselves and to their posterity BUt these Antiministeriall adversaries 4. Calumny or Cavill Against humane and secular learning in Ministers who would fain impose upon the credulous world with the pretentions of some speciall gifts and Inspirations of Gods Spirit which are as yet no way discovered by them in word or deed as I have shewed being conscious to themselves that indeed they come short of those common endowments by which the mindes of men are oft much improved through study and good learning they seek to oppose and decry that in all Christians and especially in Ministers which they despair of themselves So that not a dumb spirit but a silly prating and illiterate one possesses them which cryes out against all humane learning and usefull Studies as the divels did against Christ What have we to doe with thee Matth. 8.29 Great calumnies and contempts are raised by these men and their Disciples against all liberall Arts and Sciences all skill in the tongues and histories against all Books but the Bible and some of them can hardly dispense with that too since they take all books to be of the same nature with those conjuring Books which were burnt Act. 19.19 against the Schooles of the Prophets and all Vniversities as heathenish Antichristian marks of the Beast as deformities darknings and impertinencies where we have Scripture light Also prejudiciall to that more immediate divine teaching or Institution to which they pretend and by which they say they learn and teach all true Religion which they tell us is so sufficiently furnished and fortified as the new Jerusalem with its own walls Revel 21. made of pretious stones the impregnable strength of truth and the splendour of the Spirits gifts that it needs none of these mudwalls and bulwarks of earth which men have cast up Beautified enough with its own native innocency and glory it desires not any of these raggs and additionall tatters of humane learning which they say hath so tossed and torn Religion with infinite and intricate disputes that the solidnesse and simplicity of true Divinity is almost quite lost and confounded Christ is almost oppressed by the crouds and throngs of such as are called Rabbies and learned men who may well spare their pains in the Church of Christ Isai 54.13 Ioh. 14.26 Ioh. 16.13 where the Lord hath promised that all shall be taught of God that his Spirit shall teach them all things and lead them into all truth Answ I see the Devill is never more knave Answ 1. The craft and folly of this cavill against humane learning than when hee would seem to turn fool How willing is he to have all men as ignorant weak and unlearned as these Objecters are that so none might discern his snares and gin◠of which these Ignato's are to be his setters fain would he have all Christians yea and Preachers too such * Hos 7.11 silly birds without heart that they might easily be circumvented by his strategems and catched with his devices The better to act those Tragedies which he intends against the Reformed Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. he would have the windows shut up and the light shut out These are the Fauxes with dark lanthorns to blow up all and the Judasses who are guides to them that
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
if judicious choise and well grounded Christians did not as they doe seriously consider these things which may establish them in that holy profession of this Church wherein they have been baptized and educated First the naturall levity and instability of mens mindes which can have no fixation like the magnetick needle but onely in one point or line where it is in conjuncture with its Loadstone the Truth of God from which while the minde is wandering and shaking it is prone to love noveltie with lies and detriment rather than wonted things of religion with truth and benefit The itching humors of mens lascivient fancies and lusts chuse to scratch themselves to bloud and sorenesse rather than enjoy a constant soundnesse which distempers among those of the reformed Churches never want vigilant and subtill fomenters whose design is to spread any infection among Protestants to the most pestilent contagions that so they being sick and ashamed of themselves under the scandals and madnesses of that profession they may at last seek to Rome for cure and entertain forain Physitians who will easily perswade such diseased Protestants that those old sores and lingring maladies with which the Romish party hath a long time laboured and with which it is justly charged however it refuse to be healed are much safer for soules than these new quick feavers pestilent Agues and desperate Apoplexies among us which threaten utterly to kill all piety to destroy all Christianity to extirpate all charity and dissolve all society both as men and as Christians while neither morals nor rituals of Christianity are observed neither the superstructure of Catholick customes nor the foundation of Scripture commands neither truth nor peace things of p ety or Christian polity are inviolable but all old things must be dissolved and passe away that some men may shew their skill to create new heavens and new earths in which not order and righteousnesse but all injuriousnesse and confusion must dwell Secondly besides this innate fondnesse of men which is alwayes finding out new evill or vain inventions as unwholesome bodies are ever breaking out there are also crafty colourings and politick affectations of piety which grow as scurfe or scabs over those prurient novelties of opinion by which unwonted formes as with severall viZards and plaisters hypocrisie seekes as to amuse the vulgar so to cover and hide its cunning and cruelty its avarice ambition revenge and sacriledge still avoiding the discoveries of its deep plots and wicked designes by specious pretensions of serving God in some more acceptable way and better manner than others have done when indeed every true factionist who is Master of his Art at last winds up the thread of that Religion he spins upon his own bottom so as may best serve his own turn nor is he ever so modest so mortified or so self-denying with his pious novelties but that he will possesse himself and his party of any places for worldly profit power or honour to which he can attain though it be by the violent and unjust ruining and outing of others which is no very great symptom of an amended or heightned Christian Lastly sober Christians doe and ought to consider those just judgements of God either as diseases or medicines usually falling upon Christians as here in England when they are surfeited with peace and plenty cloyed with preaching and praying wantonly weary of wonted duties and wholesome formes of sound religion though never so holy and comely Burthened with the weekly and daily importunities of Ministers doctrine and examples where the sin and misery was not that people had no true light or no true Church and no true Ministers but that having all these they rejoiced not in them they neglected them and sinned the more provokingly against them Hence it is that squeamish nauseating and glutted Christians easily turn as foul stomachs and wanton appetites all they take though never so wholesome into peccant and morbifique humors to pride and passion to self conceit and scorn of others to ambitious lusts of disputing contending and conquering in matters of Religion endeavouring to destroy all that they and their way may alone prevail and govern which is the last result of all unwarrantable and unjustifiable commotions in Church or State Nor doe men ever intend that such victories which begin with the tongue or pen and end in the hand and sword commencing with piety and religion but concluding with soveraignty and dominion shall be either inglorious or fruitlesse Seditious and schismaticall Champions for Religion will be sure as soone as they have power to carve out their own crowns and rewards the determination of scruples in conscience and differences in opinion must end not onely in imperious denying others the liberties of conscience at first craved or contended for but in the outing others of different mindes from their places callings profits and enjoyments which is very far from that taking up the crosse of Christ and following him from being crucified to the world in its lusts pride and vanity as becomes those that will be Christs Disciples in verity justice and charity To such mountains of changes and mighty oppressions doe little mole-hils in Religiâ—â—â—ually swell when the justice of God suffers piety to 〈◊〉 both poysoned with policies and Religion perverted with humane passions Little differences in Religion like Crocodiles egs bring forth prodigies which are ever growing greater till they dye adding fury to faction passion to opinion cruelty to novelty Self-interests to Conscience Divine vengeance oft punishing sin with sin extravagancies of judgements with exorbitancies of deeds suffering the greater lust or stronger faction like pikes in a pond to devoure the lesser and one error to be both executioner and heir to another Because men obeyed not the Truth in love nor practised what they knew with a pure heart in an humble meek and charitable conversation which alwayes chuseth rather to suffer with peacefull and holy antiquity than to triumph with turbulent and injurious novelty From which have risen those many Church-Tragedies as of ancient so of later times which make the bloud of Christians yea of Jesus Christ too so cheap and vile in one anothers eyes Hence those unstanched effusions those unclosed wounds those irreconcilable fewds those intractable sores those wide gaping gulphs of faction and division malice and emulation war and contention which are enlarged and deep like hell threatning to swallow up and exhaust whole kingdomes flourishing Nations and famous Churches sometimes professing Christian and reformed Religion with order peace and truth Where now countreymen and neighbors kindred and brethren Ministers and people teachers and disciples are so far from that charity sympathy and compassion becoming beleivers in Jesus Christ so as to weep with those that weep and to rejoice with those that rejoice that contrarily there is nothing almost to be heard or seen but such a face of cruelty and confusion as a shipwrack a troubled Sea or Scarefire
is wonted to present The teares of some mingled with their owne or others bloud the cryes and sighes of some with the laughter of others smiles with sorrowes hopes with despaires joyes with terrors Lamentations of some with the triumphs of others The insolency of any prevailing faction hardly enduring the underling or suppressed party to plead their cause either by law or prepossession to deplore their losses defeats poverties and oppressions which they either feel or fear nor yet to enjoy the liberty of their private consciences And all this strugling fury and confusion both in Church and State meerly to bring forth or to nourish up some Pharez or Esau some opinion or faction which must come in by a breach and prevaile by violence After this horrid scene and fashion and on such Theaters of mutuall massa crings fightings and wars are divided Churches broken factions and uncharitable Christians always ready to act their sad and sanguinary parts of Religion if there be not wise and powerfull Magistrates to curb and restrain them Some mens spirits are ever dancing in the circles of Reformations trampling on the ruines of Churches and States of charity and peace lost in endlesse disputes and wearied with restlesse agitations starting many things and long pursuing nothing Ever hunting for novelties and following with eagernesse and lowdnesse the game they last sprang or put up till they light on another Still casting away all that is old though never so good and proper for any thing that is new though never so bad and impertinent being better pleased with a fooles coat of yesterdayes making though never so fantastick and ridiculous than with the ancient robes of a wise and grave Counsellour never so rich and comely preferring a rent or piece of Christ coat before the whole and entire garment Thus ever learning fancying cavilling contending disputing and if they can destroying one another for matters of religion poore mortals and consumptionary Christians tear others and tire out themselves untill having thus wasted the fervor of their spirits and more youthfull activity of their lives at length the dulnesse of age or the burthen of infirmities or the defeat of their designes or the decline of their faction or the wasting of their estates or the conscience of their follies or the summons of death so dispirit and appale these sometimes so great Zealots and sticklers for what they call Religion that they appeare like very Ghosts and Carkuses of Christians poor blinde naked withered deformed and tattered in their Religion both as to Conscience comfort and credit Far enough God knowes from that soundnesse of judgement that setlednesse in the faith that sobernesse of Zeal that warmth of charity that constancy of comfort that sincerity of joy that saint-like patience that blessed peace and that lively hope which becomes and usually appeares in those that have been and are sincerely religious and truly gracious that is knowing serious and conscientious Christians who have a long time been entertained not with splendid fancies and specious novelties wrested prophecies and rare inventions touching government of Churches modelling of Religion and Saints reigning but with the treasures of divine wisdome with the rivers of spirituall pleasures with the fulnesse of heavenly joyes with the sweetnesse of Christs love and Christians communion with the feasts of faith unfeigned with the banquets of well grounded hope with the marrow and fatnesse of good works of an usefull holy life which are to be had not in fantastique novelties and curious impertinencies in unwarrantable and self-condemning practises but in the serious study of the Scriptures in the diligent attending on the Ministry of the Word and all other holy duties in fervent and frequent prayers in Catholick communion with charity towards all that professe to be Christians in a patient meek orderly just and honest conversation toward all men whatsoever From which whoever swerves though with never so specious and successefull aberrations which vulgar mindes may think gay and glorious novelties of Religion like the flying of Simon Magus or Mahomets extasies yet they are to be pitied not followed by any children of true wisdome which is from above both pure and peaceable Jam. 3.17 Whose lawful progenie the professors of pure Religion and undefiled have in all times been as in worth far superiour so in number and power oft inferiour to the spurious issues and by-blowes of faction and superstition which as easily fall into fractures among themselves as they naturally confederate against that onely true and legitimate off-spring of Heaven True Religion which is as the Poets feigned of Pallas the daughter of the Divine minde the descent and darling of the true God For as it hath been wonderfully brought forth so it hath alwayes been tenderly brought up by that power wisdome and love which are in those eternall relations infinite perfections and essentiall endearements wherewith the Divine Nature everlastingly happy recreates and enjoyes it self which are set forth to us under the familiar names yet mysterious and adorable Persons of Father Son and Holy Ghost in whom is an holy variety with an happy Unity a reall diversity yet an essentiall identity Who have taught the Church true Religion in a few words Know and doe the will of God Beleive and repent Live in light and love in verity and charity in righteousnesse and true holinesse without which all Religion is vain either fanstaticall or hypocriticall unprofitable or damnable From which plain paths and grand principles of true Christian Religion the Author of this defence having observed the great and confused variations of many Christians as in all ages so never more than in this his intent in this work must be and is as he said Not to gratifie any side or faction never so swoln with plausible pretensions with pleasant fancies with gainfull successes or overgrown with splenitick severities and melancholy discontents but onely to make good by the impartiality of clear Scripture sound Reason and purest Antiquity that station and office wherein the providence of God hath placed him and many others far his betters in the publique Ministry of that Religion which as Christian and reformed was established and professed here in the Church of England Which of any Reformed Church hath ever since the Reformation had the honor of being both much admired and mightily opposed So that its miraculous peace and prosperity for so many years past as they were the effects of Gods indulgence and of the great wisdome of governours in Church and State so they were alwayes set off and improved by those many and smart oppositions both forain and domestick which were made against it both as to its truth and peace its doctrine and discipline All which men of excellent learning and lives in this Church have valiantly sustained and happily repelled to the great advancement of Gods glory the prosperity of this Nation the honour of this reformed Church and the comfort of all judicious Christians And
fallacious or pernicious novelties to which the breath of some politick or passionate spirits had raised them so much above the ordinary mark of true Christian religion as to drown or threaten to carry away all those many happy enjoyments of truth peace order government and Ministry which formerly they enjoyed Not wholly it may be without but yet with fewer and more tolerable grievances which humble Christians ought to look upon in any setled Church and State rather as exercises of their patience duty and charity than as oppressions of their spirits Knowing that impatience usually punisheth it self by applying remedies sharper than the sufferings easily and hastily running down the hill as from health to sicknesse from peace to war from good to bad from bad to worse but very slowly returning from evill to good or recovering up the hill from worse to better It is true the Ministers of the Church of England of all degrees seem now to have an harder part to act for their honor and wisdome than ever they had under any Rulers professing to be Christian and reformed But they may not therefore weakly disclaim or meanly desert their Ordination and holy function nor may they despair of Gods if they have not mans protection who can soon make their very enemies to be at peace with them and stir up many friends unexpectedly for them It may be through the Lords mercy this winters floud shall be for their mendment or fertility and not for their utter vastation and ruine This fire shall not consume them but refine them this winnowing will be their purging and this shaking their setling As oppositions of old gave the greatest confirmations and polishings to those Truths which were most exercised with the hammer or file of heriticall pravity or schismaticall fury If it be the mending and not the ending the reformation and not the extirpation of Ministers which their severe censurers and opposers seek for why should not time of triall be given and all honest industry used to improve these well grown and flourishing fig trees before they be hewed down and stubbed up which heretofore have not been either barren or unfruitfull to God and man If either Papall or Anabaptisticall and Levelling enemies must at length after severall windings and turnings be gratified with their utter ruine and destruction which God forbid yet while Ministers have leave and liberty to pray to preach to print to doe well and worthily God forbid they should so farre injure God good men and so good a cause as not Christianly to endeavour its defence which at worst is to be done by comely suffering And who knows but that when these witnesses both against superstition and confusion in the Church shall seem to be slain cast out and buryed they may live again to the astonishment both of friends and enemies But if the sins of this Nation and the decrees of divine Justice doe indeed hasten an utter overthrow here of the reformed Ministry and the reformed Religion If Ministers of the ancient Ordination lawfull heirs of the true Apostolick succession are therefore accounted as sheep for the slaughter because they are better fed and better bred than others of leaner soules and meaner spirits If they are therefore to the men of this world as a savour of death unto death because they hold forth the Word of Truth and Life to the just reproach of a lying dying and self-destroying generation If we must at last perish and fall with our whole function and fraternity after all our studies charges labours and sufferings Yet it is fit some of us and the more the better lest our silence may argue guilt give the world both at present and in after ages some account why and how in so learned valiant wise and religious a Nation as this of England hath been wee as Ministers have stood so long what pious frauds and holy arts we had whereby to impose so many hundreds of years upon so many wise Princes so many venerable Parliaments so many pious professors of Christian and reformed Religion And lastly upon so quick and high spirited a people as these of England generally are neither so grosse as to be easily deluded nor so base as patiently to suffer themselves in so high a nature to be abused That so at least if the world can lesse discern for what cause the Ministry and Ministers are now to be destroyed they may see upon what grounds of piety or policy they were so long preserved in peace plenty and honour And for what reasons they now seek as their pious predecessors did to maintain not their persons so much as their office and function in its due order and authority that so they might have transmitted it in an holy and unblameable succession to posterity as that which in their consciences they verily think to be a most divine and Christian Institution Beneficiall for the good of the Church and of all mankinde which in former ages was ever esteemed the glory and blessing of this or any other Nation The setter forth of the light wisdome power and love of the eternall God in his Son Jesus Christ for the salvation of sinners and which thousands of Christians in all ages and places have experienced and approved to be to their soules the Savour of life unto life the mighty power of God to salvation The Author easily observes the present face of our heavens which are much darkned by those black and lowring clouds which chiefly hang over constant true and faithfull Ministers heads menacing them above any rank or calling of men Nor is he ignorant of the touchinesse and roughnesse the jealousies and timorousnesse of many mens spirits in these times whose highest pretentions to piety are set forth either by fierce oppositions against the Ministry or by such a weak pleading for and wary owning of their succession and ordination their calling and persons as ra-rather invites opposition contempt and insolency than any way gives credit or countenance to them and their function whose remaining branches of Presbytery will hardly thrive by the watering of those hands which have been and are destroyers of its root the Primitive Apostolicall Episcopacy they are pitifull defenders of that who are passionate opposers of this who of all men have given the greatest advantages to those that seek to abrogate the whole function and calling or to arrogate it to vulgar ignorance and impudence The grim and sad aspect on all hands upon Ministers makes the Authour out of charity to himself and others as willing to give a fair account of his profession so loath to offend any sober and judicious Reader or to contract the enmity of any others of ruder tempers by any rash stroke or inconsiderate dash of his pen to which he may be subject and for which he begs pardon both of God and man if any have escaped which yet may be so far venial as its innocent sharpnesse aims at no mens person but onely
at their supposed errors which are grown in some so rough and insolent both in words and deeds against poore Ministers that they had need to meet with something that hath good metall and usefull sharpnesse and not with that phlegmatick and sanguine softnesse which impudent men easily baffle and put both to the blush and silence yet hee meddles not save with great respect and tendernesse with any thing of Civill Power which no man may wisely dispute that is not able to resist it is foolish to shake the pen against the sword or oppose armed Legions with flocks of Geese No man may discreetly offend while as he must necessarily so he may honestly and safely be subject Prudence commands private men to leave the accounts of Ruling power to mens own consciences and to the Supream Over-ruler who best knowes as by what means they obtain it so to what ends and in what manner they use it It is enough for private persons at convenient distances to warm themselves by the light and heat of prevailing power neither scorching themselves by too neer approaches nor consuming themselves by indiscreet contestations with it Modesty also forbids such as are in subjection to dispute the actions or disparage the counsels of any that are above them who being many and so stronger are commonly by esteem supposed wiser than any one man and being successefull are usually esteemed blest and happy Although it is most certain That the many beginning from one and combined strength or counsell being but the twisting of single feeblenesse as so many hairs together the united many may be mistaken as wel as the divided unites Yea one sick man may infect many whole especially if his disease hath something catching and pleasing in it But if there happen by the Divine displeasure pestilent airs and noxious breaths in any countrey the strong the wise the great and the many are as liable to contagion and destruction as the weak the few and the foolish yea to Epidemicall and contagious diseases pestered cities and crowds of men are more subject than cels and solitudes No men are so wise but they may have errors And the sooner they see them to amendment the wiser they will be Nor is it the least part of wisdome in inferiours to shew to superiors their misapprehensions and failings rather by obliquely intimating than directly thwarting by great reflexions than rude affronts Especially in those things wherein a private man may be competently versed both by study and education yet no way trenching upon that tender point of civill power and dominion which is not a fit subject for a pen and inkhorn Therefore this Author presumes that the fair and free vindication of so publique an interest as this of the Ministry which is his proper sphear and calling can displease no men that have candor wit honesty honour good conscience or true Religion in them Nor will it anger sober men to be shewed what is amiss and how it may be mended which possibly they may be as unable as willing to doe Diseases may sometimes exceed the Art of Physitians violent Paroxysms are sometimes better left to spend themselves than provoked and encountred with medicines As for others of vain violent and foolish tempers it is better to offend than to flatter them and to suffer from them if God will have it so is more honorable than to be rewarded by them The greatest danger indeed is from those that are stolidè feroces full of those boisterous rude and brutish passions which grow as bristles upon hogs backs from ignorance pride rusticity and prejudice which make men either unable to read or impatient to bear or unwilling to understand the words of truth and sobernesse trusting more to bestiall than rationall or religious strength which most unmanly and unchristian disorders in mens soules how prevalent and epidemicall soever they may be yet they must not be here either flattered or fomented By calling their darknesse light or their evill good their presumptions inspirations their duller dreams high devotion their dissolute licentiousnesse Christian liberty their sillinesse sanctity their fiercenesse zeal their self-confidence and intrusion a divine call their disorderly activity speciall abilities their jejune novelties pretious rarities or their old errors and rotten opinions extraordinary and unheard of perfections When indeed their root is for the most part nothing but an illiterate and illiberall disposition neither learned to morality nor polished to civility neither softned nor setled by good education or true Religion being full of levity vulgarity unsatiate thirst and desire of novelties their fruit also is little else but malice cruelty avarice ambition worldly policy hypocrisie superstition loosenesse and profanenesse all conspiring as upon untrue and unjust pretentions so to evill ends namely to abase and destroy the true and ancient Ministry of the Gospell in this Nation and to bring into contempt all holy duties and dâ—vine Ministrations in this Church of Christ to cry down all good learning to corrupt the mindes of men with error and ignorance to debauch their manners by licentiousnesse or superstition to bring shame upon the reformed Religion here professed to wilder the judgements to wast the comforts to shipwrack the conscience and to damn the soules of poore people Where the Apologist meets with this black guard these factors for error and sin these agitators for the Prince of darknesse these enemies to God to Christ Jesus to all good Christians and to mankind God forbid he should give place to them or not charge them home and resist them to their face His duty and design is to detect their frauds and wickednesse to countermine their deep projects to frustrate their desperate counsels to fortifie the mindes of all good Christians against their strong delusions and oppositions to pull down their high imaginations to demolish their self-conceited strong holds to maintaine the honour of this Nation the glory of this reformed Church and the worth of its godly learned and industrious Ministry against their envious cavils and ungratefull calumnies If any men apart from fanatick presumptions secular interests popular applauses rusticall clamors and ignorant confidences shall upon rationall prudent and religious grounds propound any thing in a more excellent way either for kinde or degree whereby to advance the glory of God the honour of Jesus Christ the reall propagating of the Gospell the exercise of usefull gifts and graces of Gods Spirit in this Church r the encrease of charity or comforts among Christians for the encouragement of learning vertue and godlinesse for the welfare of this Nation or the serious reforming of Religion and the Ministry of it beyond what hath been still is and ever may be had from the gifts and graces the order and office the labours and lives of those that are the chief professors preachers and pillars of learning and religion in this Nation which are the able and faithfull Ministers of a due succession and right
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
ashamed to present to your view and patrociny in whom is a more Excellent Spirit this Apology For which as I have no encouragement so I expect no acceptance or thanks from any men who carry on other designs than those of Glory to God Peace to their own Consciences welfare to this Nation and Love to this and other Reformed Churches of Christ I know That Secular Projects and Ambitious Policies have for the most part such jealousies partialities and unevennesses in their Counsels and Motions as can hardly allow or bear that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Generous Integrity and Freedom which is most necessary as well as most comely for the Cause of Christ which I in my Conscience take to be this of his Faithful and true Ministers of this Church and of the Reformed Religion Of which in no case and at no time any true Christian least of all a Minister of that sacred Name and Mystery may without sin be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Steph. Mark 8.38 ashamed or afraid to own before men in the place where God hath set him and after that maner which becomes Heavenly Wisdom when she is justified by any of her Children It is your Honor and happiness to Excel not onely in that Wisdom which can discern but also in that Candor which cheerfully accepts in that courage which dares publikely own what shall appear to be the Cause of God the Institution of Christ and his Churches Concernments amidst the Contempts Calumnies and Depressions which they meet with from the Ignorance Errors Passions Prejudices Lusts Interests and Jealousies of the World 1 Cor. 4.5 The excellency of the knowledge of our Lord Jesus Christ which you have attained by the blessing of God upon his and for Christs sake your servants the able faithful and true Ministers of the Gospel in this Church of England hath taught you to esteem all things in comparison Phil. 3.8 Tutiora sunt Christi pericula quà m mundisecuritates Jer. but as loss and dung to chuse to be with Christ in his storms if the will of God be so rather than enjoy the worlds calms There was never I think any time or cause since the Name of Christ had place upon Earth wherein your real and commendable excellencies had more opportunities to shew or greater occasions to exercise themselves than now This being the first adventure of some mens impudent Impiety attempting at once to annul and abrogate the whole Function and Office the Institution and uninterrupted Succession of the Evangelical Ministry Which prodigious attempt no antient Hereticks no Schismaticks none that ever owned the name of Christians were so guilty of as some now seem to be So that now if ever you are expected both by God and good men to appear worthy of your selves and your holy Profession either in Piety to God and Zeal to the Name of your Saviour Jesus Christ or in justice and gratitude to those your true Ministers who have Preached to you the true way of eternal life or in Pity and Charity not so much to them as to your selves indeed and your posterity the means of whose Salvation is disputed and endangered or in any other Christian Affections 2. True Saints Characters and heroick Motions such as are comely for those that are filled with holy Humanity being therefore the best of men because they have in them the most of Saints Saints I say Not because great but good men not as applauded by men but approved of God not as Arbitrators of outward but enjoyers of inward Peace not because Conquerors of others by the arm of flesh but more than * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de â—ig Dial. 1. Rom. 8. Conquerors of themselves by the Graces of Gods Spirit not as violent Rulers of others but voluntary subduers of themselves not because prospered and encreased in Houses Lands Honors and Vain Glories by the ruine of others but by being mortified in Desires crucified in Enjoyments cautions in Liberties modest in Successes impatient of Flatteries Acts 12.23 which turn proud Herods into noysom Worms full of Self-denyings where they most excel coveting nothing so much as to be nothing in their own eyes to enjoy Christ in and above all things to abound in every good word and work to be humble in heights poor in plenty just in prevalencies moderate in felicities compassionate to others in calamity Ever most jealous of themselves lest prosperity be their snare lest they grow blackest under the hottest Sun-shine lest they should have their portion and reward in this world lest they should not turn secular advantages to Spiritual Improvements to holy Examples Secundae res acrioribus stimulis animum explicant Tacit. hist 1. to the ornament of Religion to the good of others to the peace and welfare of the Church of Christ Such living and true Saints I may humbly and earnestly supplicate without any Superstition who affect least but merit most that title upon Earth who are Gods visible Jewels Mal. 3.17 the Darlings of Jesus Christ the Lights and Beauties of the World the regenerate Honor of degenerate Humane Nature the rivals and competitors with Angels yet their care and charge the candidates of Eternal Glory Heb. 1.14 and Heirs of an Heavenly Kingdom Phil. 4.1 the crown and rejoycing of every true Minister the Blessed Fruit of their Labors and happy Harvest of their Souls The high Esteemers the hearty Lovers the liberal Relievers the unfeigned Pitiers the faithful Advocates and the earnest Intercessors for the distressed Ministers the so much despighted and by many despised Ministry of this Church You Rom. 8.11 in whom is the Spirit of the most Holy God shining on your mindes with the setled wisdom of sound Knowledge and saving Truths captivating all wandring fancies and pulling down all high imaginations 2 Cor. 10.5 which exalt themselves beyond the written Rule of Christ and the Analogy of that Faith which was once delivered to the Saints Rom. 12.6 in the holy Oracles of the Scriptures and continued to this day Jude 3. by the Ministry and Fidelity of the Church which is the pillar and ground of Truth 1 Tim. 3.16 both propounding and establishing it against all unbelief and opposition You whose wills are redeemed from the servitude of sinful lusts slavish fears secular factions whose Consciences and Conversations are bound by the silver Cord of the Love of God and Christ to all Sacred Verity real Piety unfeigned Charity sincere Purity exact Equity comely Order holy Policy and Christian Unity 2 Tim. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all prophane novelties seditious Extravagancies licentious Liberties fanatick Enthusiasms pragmatick Factions and hellish Confusions You that are strengthned with all holy and humble Resolutions which become the sober courage and calm magnanimity of true Christians either to speak and do what honestly you may for
disorders and scandals being far heavier than the loyns of the Law were in former-times where if there was less liberty by the restraints which men had by Laws laid on themselves yet there was also far less ignorance in names fewer errors in judgements 5. Other weak conjectures of the causes of Ministers abating in their honor blasphemies in opinions brokenness in affections dissolutions in discipline undecencies in sacred administrations and licentiousness in the ordinary maners of men So that if those times were not the golden age of the Church sure these cannot brag to be beyond the iron or brazen No less superficial and unsearching are those Conjectures or Censures which a late Writer makes of Ministers ostentations of reading and humane learning in their Sermons of which many men cannot be guilty unless it be of making shews of more then indeed they have Also he allegeth as an occasion of Ministers lapse in their love and respect among the people their small regard and strangeness to godly people When it is evident many mens and womens godliness brings forth now no better fruit than first quarreling with then neglecting afterward despising next separating from after that bitter railing against and lastly stirring up faction not onely against that one Minister but his whole calling Certainly some are become such godly brambles and holy thistles as are not to be conversed with more than needs must and are never to be treated with bare hands But in case some Ministers by many indignities provoked grow more teachy and morose to these mens thrifty inconstant and importune godliness If they fortifie what they assâ—â—â— by the testimonies of learned men which is no more than is sometimes needful among captious curious and contemptuous auditors yea if they seem to some severer censor something to exceed in their particulars those bounds of gravity and discretion which were to be desired yet what wise man can think that such fleebites or scratches in comparison can send forth so great corruption or occasion so ill a savor in the nostrils of God and man that for these things chiefly Ministers should be so much under clouds of obloquy and disrespect that although they have every seventh day at least wherein to do men good and to gain upon their good wills yet many of them are so lost that there are but few can give them so much as a good word But 1 Sam. 19.12 some men are willing to mistake the Image and Goats-hair for David and pretend with Rachel infirmities Gen. 31.34 when they sit upon their Idols Alas these cannot be the symptomes of so great conflicts and paroxisms as many Ministers now labor under who were sometimes esteemed very pretious men and highly lifted up on the wings of popular love and fame In which respects no men suffer now a greater ebb than those that were sometime most active forward and applauded The sticks and strains of lesser scandals and common failings among Ministers might kindle some flashes to singe and scorch some of them but these could not make so lasting flames so fierce and consuming a fire as this is In which many or most Ministers that thought themselves much refined and undertook to be refiners of others are now either tried or tormented Who sees not that the fire and wood of this Toâ—het which God hath prepared Isai 30.33 is not as some conceive onely for Princes and Prelates for Archbishops and Bishops c. In some of whom what ever there was of want of zeal for Gods glory of sincere love to the truth of charity to mens souls I cannot excuse or justifie since they could not but be as highly displeasing to God and man as from both they enjoyed very great and noble advantages above other men of glorifying God advancing Christian Religion and incouraging all true holiness Nor was the having of Dignities and Revenues their sin but the not faithful using of them no wonder if of them to whom much was given Luke 12.48 much be required either in duty or in penalty But this Tophet is also we see enlarged for the generality of Presbyters and such as disdained to be counted the inferior Ministers nor is this fire thus kindled in the valley of Hinnom nourished onely by the bones and carkases of ignorant profane and immoral Ministers who are as dry sticks Jude 12. and trash twice dead to conscience and to modesty fit indeed to be pulled up by the roots but even those greater Cedars of Lebanon have added much to this pile and fewel who sometimes seemed to be Trees of the Lord tall and full of sap very able and useful in the Church and while within their due ranks and station they were faithful flourishing and fruitful whose very Children and Converts their former disciples followers favorers and beloved ones Gen. 19.22 now in many places turn Chams pointing and laughing at their Fathers real or seeming nakedness Who drinking perhaps too much of the new wine of state policies opinions and strange fashions of reformations possibly may have been so far overtaken with the strength of that thick and heady liquor as to expose something of shame and uncomliness to the view of the wanton world where not strangers open enemies proud and profaner aliens but even Protestants Professors Domesticks and near Allies sit in the highest seat of scorners inviting all the enemies of our Church our Ministry and our Reformed Religion to the theatre of these times Where among other bloody and tragical spectacles this is by some prepared for the farce and interlude to expose by Jesuitical engines and machinations the learned and godly Ministers together with the whole Ministry of this Church of England to be baited mocked and destroyed with all maner of irony injuries and insolency And alas there are not many that dare appear to hinder the project or redeem either the persons or the function yea many are afraid to pity them or to plead for them The merciful hearted and tender handed God who smites us whose hand we should all see Micah 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and return to him who hath appointed this rod and punishment doth not use to make so deep wounds and incisions for little corruptions which are but superficial and skin-deep nor to shoot so sharp and deadly arrows in the faces of those that stand before him as his Ministers unless they first provoke him to his face 1 Sam. 2.22 by their grosser follies in Israel as Eli's sons did Wherefore I conceive a further penitent search and discovery ought to be made of Ministers sins and failings for which the Lord hath brought this great evil upon them which although it be a just punishment yet it may prove a fatherly chastisement to us all and at once both purge us as fire from our dross and by exciting those gifts and graces truly Christian and Ministerial in us it may prepare us both for greater service
like wilde-fire running even to all extremes greater jealousies and impatiences of sufferings than of sinning Fierceness to be revenged upon any by whom they sometimes thought themselves injured in the least measure when it may be it was not the man as the Law by which they suffered Yea when some Ministers were gratified with such measures of revenge as might move even envy it self to pity those persons who suffered indeed justly from God for their sins yet from man they chose affliction rather than sin Yet still many Ministers followed with severe censures and harsh declamings even the miseries of those their Brethren or Fathers who were in all true worth equal to them and in many things as well as in an envied authority above them Yet in those sad ruines of some learned grave and godly men they seemed to glory casting faggots of calumnies into their fires shewing so little pity and so much severity to them in calamities Judges 1.7 That it will be no wonder to see many of their own Thumbs and Toes cut off and themselves brought to creep under even enemies tables for their Bread who helped or joyed so cruelly in maiming others and bringing them even to a morsel of bread Shewing less pity and humanity to their destroyed Brethren and Fathers than the Israelites did to the wasted Benjamites Judges 22.2 more rejoycing in the victory of a party than deploring the sin disorders and miseries of the whole The mean complyings also of some Ministers with those weaknesses and extravagancies of some mens opinions and practises in Religion which they then knew or suspected to be evil and dangerous of which they have since been forced oft to complain with bitterness of soul for want of timely reproving and resolute opposing Adde to these what is frequently observed and with great scandal Their shiftings and variatings from one living to another under pretence of Gods or the peoples call where the greater benefice is always the louder voice and most effectual call being always deaf to any thing that may in any kinde diminish their profit or preferment Still seising like ravenous Birds and Beasts or cunning Woodmen on any prey they can espie upon which they gain by a thousand windings and wily ambushes though never so injurious to the true owners even their Fellow Ministers and their whole Families These and such like frequent publick passages together with some Ministers most imprudent neglects of opportunities sometimes offered and much in their power by which to have brought differences to an happy composure especially in matters of Religion which were neither great nor hard to have been reconciled by men of true Prudence and Christian moderation which virtues have great influence in things of extern form and policy in the Church of Christ The fatal omissions and rejections of fair offers those cruel defeats also which have followed after and the unsuccessful blastings of all those plausible projects and specious designs which many of them had for some time driven on as Jehu very furiously and as they thought very triumphantly These I say and the like notorious imprudences if not scandalous impieties seem to many sober men to have been among the chief mists and clouds both of folly and infamy which have risen from too many Ministers lives and maners and so much eclipsed the glory and face of their whole Function which they have rendred too many men suspected as having more of the Jesuitick cunning and activity than of that meek and quiet spirit which was so eminent in Jesus Christ That from a pragmatical fierceness which sought to have an Oar in every Boat many Ministers are by many thought so superfluous both in Church and State that they are ready to throw them all over-board as thinking there is no use of them neither in the sad solemnities of Christians burial who beyond all men dying in the Lord and in hope of a blessed Resurrection ought not to be buried with the burial of an Ass or an Infidel nor in the joyful celebrities of mariage where there needs not onely much of humane prudence as to choice but more of divine benediction as to the holy use and happy success of mariage which among true Christians ought to be in the Lord and so may very well bear the publick benediction of those who are to bless the people in the name of the Lord yea even in matters peculiar to their office and over so esteemed and used in the Church of Christ both as to the Church-Government Discipline and holy Ministrations of Prayer Preaching and Sacramental Celebrations are Ministers by many thought more easily to be spared and dispenced withal as to any publick necessity than any Bailiff in an Hundred Praecept est vulgi animâ—â— insaâ—o impetu à rerum abusis adversus usum ipsum propelluntur Petrarch or a Constable in a Village And no wonder for nothing is more ordinary than for the most excellent things once degenerated to abuses so far to lapse in the opinion and esteem of vulgar and passionate mindes that they are ready foolishly to wish and greedily to welcome the total disuse and abolition of them I cannot write it and I hope no good Protestant 9. The dishonor cast by some upon the Ministers of England or true English heart will read it without grief and shame That I have lived to see that verified and fulfilled in too great measure which * Campian 10. Ratio Nihil Clero Anlicano puâ—idius Campian an Eloquent railer sometimes wrote not with more malice than apparent falsity at that time when the state of the Ministry in England had not more of publick favor than of true honor and merit both for learning piety and order Nothing saith he is more putid and contemptible than the English Clergy O that this reproach were with truth now to be contradicted or confuted which hath so heavily befaln us and so justly since too many Ministers became so tragmatick so impertinent so unsuccessful in State policies in worldly projects in secular agitations in counsels and actions of war and blood which they have agitated more intensively than Church affairs and matters properly religious How odious must it needs be when they are publickly seen so vastly differing from that Spirit of the Gospel which they Preach So disguised in their Habit so degenerating from their Calling so different from the rule and example of the Lord Jesus Christ of the holy Apostles of the blessed Martyrs of the primitive Bishops Presbyters and Confessors These might be seen possibly after the patern of their Saviour riding meekly on an Ass or as Ignatius on some vile beast to be crucified but they were never met on red and pale and black horses threatning blood Rev. 6. and war and famine and death to the Ages and Churches in which they lived By the imitation of whose wisdom from above Jam. 3.17 Church-men by Civil and Canon Laws were
forbidden to have any thing to do in matters of blood though but in a way of Civil Judicature Among the Romans Pontifici non licuit quenquam â—ccidere Suet. in Vespas which was pure and peaceable and gentle and easie to be intreated by walking in the good old ways of meekness patience gentleness and Christian Charity Ministers were heretofore so highly esteemed in this Church That nothing was thought too much or too dear for them But when by worldly passions and secular engagements they are found too light for the balance of the Sanctuary where onely learned humility gives weight and an holy gravity to them when these sons of God court the daughters of men and disguise themselves into the forms of Politicians when they carry on vain and violent projects and opinions by pride choler fierceness tumultuariness faction and sedition or by rusticity grossness levity and credulity or in ways of scurrility popularity and cruelty when to advance themselves to some shew of power they cry up the Scepter and * John 18.36 My Kingdom is not of this world i. e. After the way and forms of the Kingdoms of the World Luke 17.21 The Kingdom of God is within you Rom. 14.17 For the Kingdom of God is not meat and drink muchless thâ— flesh and blood of Christians but righteousness and peace c. Dan. 11.38 Kingdom of Jesus Christ to be carried on after the fashions of this world with Arms and Engines of War to be erected upon the Bones and Skulls of their Brethren and Fathers when Reformation of Religion must be squallid and besmeared with the blood of Christians when they make the Throne of Christ to be supported as Solomons on both sides with Lyons or Tigers Bears and Wolves instead of Lambs and Doves As if Ministers had changed or lost their meek humble patient silent crucified Messias and had got some Manzzim a Mahumetan God of forces who is to be served in * Laudant Deum in tympano non in Choro Classicum tenunt non pacem praedicant Jonum aperiunt quo clauso Christus natus Bellâ—nae sacerdotes non eccl siae Martis faces â—itiones non Evangelii lumina Cometae infausti pestes dira omina non stella salutares Christâ—m pranuncianter Greg. Buff-Coats and Armor with the Opima spolia the goodly spoils and victims of slain Christians their Neighbors Brethren and Fathers Alas who is so blinde as not to see who so dull as not to consider how destructive such distempers are even in the justest secular conflicts to the dignity how contrary to the duty of true Ministers of the Gospel Whose honor consists in meekness patience humility constancy diligence charity tenderness and gravity in their Preaching Praying and Living joyned to good learning and sound knowledge The want of these holy deportments conjured up those evil spirits of sacrilege sedition perjury cruelty contempt and confusion against them and among them which are not easily laid again No man ordinarily being ashamed to offer that measure of scorn evil speaking ruine and oppression which they see even some Ministers themselves have offered liberally to their Brethren and Betters Who can make conscience to destroy those that make so little to consume and devour one another And this at length with the greater odium because with the greater defeat Honest meaning Christians expecting nothing less than such conclusions from the specious premises of zeal for Religion and a through Reformation when it is too evident how much not onely the mindes and maners of men but the general form and face of the Christian and Reformed Religion was never tending to more deformity either in Doctrine Government or true Discipline than now it is as other where so in England through the miscarriages of many Ministers as well as people No wonder if ordinary men who naturally love not a Minister of Gods truth do easily disesteem those who so little reverence themselves and their holy Function No marvel if men make so little conscience to hear or believe them whose actions so contradict and palpably confute their former doctrine and maners Yea many now make conscience to neglect despise forsake and separate from them yea some seek utterly to depose and destroy them not onely as useless but as dangerous and pernicious creatures who seem to have more of the Wolf and Fox than of the Sheep and Lamb. Thus from Ministers of Gods truth peace and salvation they are too much faln to be esteemed as State-firebrands and by some as vessels of wrath onely fitted for destruction What was sometime cryed up as a commendable zeal and who but Phinehas with his Javelin was then thought fit to be a Priest to the Lord is now looked upon as either miserable folly or detestable fury And certainly 10. Ministers duty in civil dissentions in the calmest representation of things if some warmth of natural zeal and sparks of humane affections were allowable to Ministers who are still but men in civil and secular affairs relating as they thought to the good and safety of their Country their Laws Religion Liberties Estates and Governors yet should these warmer gleams in Ministers hearts rather have vented themselves in soft dews and sweet showres than in lightnings and hot thunderbolts or coals of fire Their politick Preaching their earnest Prayers their unfeigned Tears should have attempered both their own and other mens passionate heats and propensities to civil flames Vide Joel 2. v. 3 10 11 13 c. They should as * V. 17. Let the Priests the Ministers of the Lord weep Let them say Spare thy people O Lord c. the Priests of the Lord have stood and wept between the Porch and the Altar crying mightily to Heaven that God would spare his Church and people And with men on Earth they should have interceded that they would pity themselves and one another Ministers of all men should have studied preached prayed wept and fasted all sorts and degrees of men in this Nation who were so many ways neerly related to one another into calmness moderation Christian temper forbearings mutual condiscendings and proneness to reconciliation If this would not do they should have * Ezek. 22.30 I sought for a man among them that should make up the hedg and stand in the gap before me for the Land that I should not destroy it but I found none Caecina cùm milites nec antoritate nec precibus nec manis retinere possit projectus in limine miseratione demum quia per legati corpus eundum erat clausit viam Tacit. An. l. 1. stood in the gap or lain prostrate as Caecina did in the unhappy breach and rather chose to be trodden under the feet of Armies Men and Horses than to see the woful day in which their King and Country-men and Fellow Christians and Brethren should rush into an unnatural war to cut one anothers throats This I say godly and tender-hearted Ministers
should rather have done than in the least kinde have kindled or fomented such unnatural flames and unchristian fewds rudely intruding themselves into all Councels full of restless sticklings State agitatings politick plottings cunning insinuatings putâ—d flatterings secret whisperings evil surmisings uncomly clamors and rude exasperatings of fears to fewds of jealousies to enmities of misapprehensions to irreconcilable distances especially in matters wherein their proper interests as in those of Church-Government and Discipline might seem any stop or difficulty to peace or any occasion to war Who concludes not that in such violent deeds and demands Ministers forgat and forsook the greatest honor and duty of their Function which is Matth. 5.9 2 Cor. 5.20 to be blessed peace-makers to beseech men to be reconciled to God and for Christs sake to one another by whose pretious blood they above all men should shew they are redeemed from those fierce wraths and cruel angers which cannot but be cursed and merit to be seriously and deeply repented lest for them Ministers be divided in Jacob Gen. 49.7 and scattered in Israel And however many hotter spirited Ministers might have honest hearts to God and man yet it appears they had but weak heads and were not aware That secular policies and worldly interests though they begin never so plausibly and ascend like vapors from fair grounds yet they presently thicken like mists into black clouds drawing on jealousies and fears like strong winds These drive men to new counsels after they plead necessities and from necessity obtain what indulgences and dispensations soever either prosperity or adversity require in order to that great Idol Self-preservation which even in the Church of Christ exalts it self above all that is called God far different from primitive practises which were in ways of self-denial Christian patience and civil subjection losing their lives to save them following of Christ in taking up his cross * Tert. Apol. de Christianis cap. 37. Omnia vestra implevimus urbes insulas castella municipia castra palatium senatum forum c. Et tamen libenter trucidamur Et Cap. 30. Precâ—ntes sumus semper pro omnibus Imperatoribus c. when they wanted not numbers All which holy Christian arts by the unnecessary designs precipitant counsels and rash adventures of some passionate weak or self-seeking men are oft forced to vale and give place to that which is falsly called Reason of State which loves not to be too straight-laced with any ties of true and self-denying Religion whose passiveness is the best preservative both of the Church and of any true Minister whatsoever 11. Ministers much â—ow to themselves their shame All true and wise Ministers teach and so they should practise That it is better patiently to suffer * Mûlta tollerâ—â—us quae non probamus Aug. some deformities in Church and pressures in State than to be violent actors of any new ones as a means to reform the old And since the mindes of men are generally prone to measure counsels and purposes by the events they do easily conclude That God never leaves a good cause wherein his glory and Churches good were said to be so highly interessed so in the loss and lapse as now the Presbyterian cause seems to be unless it were carried on by impure hearts or unwashen hands either hypocrisie levening the end or iniquity defiling the means Truly it is seldom that God waters good plants with so last streams as he hath done that which some Ministers sought so resolutely to plant in the Garden of this Church what pains or perils soever it cost them or the publick So that the present dangers distresses and complaints of many Ministers seem to most people to be but as the just retributions of vengeance upon the rude frowardness and factious forwardness of many of them in civil troubles which was far different from the tender and wise charity of the good Samaritan Luke 10.30 For these men finding this Church and State much wounded as it was going from the Jericho of some grievances to the Jerusalem of a through Reformation as was pretended were too liberal of their vinegar and too nigardly of their oyl by rash infusions by undiscreet and unskilful searching the wounds they made them deeper wider more festred and incurable Clergy-mens hands usually poysoning those light hurts in State which they touch or undertake to cure with neglect of their Spiritual cures and callings Thus justly and usually there follows the black shadow of shame and confusion when Ministers of the Church had rather appear cuning active Statesmen than honest quiet Churchmen studying matchiavel more than the Gospel as if they were ashamed of the still * Mat. 12.19 He shall not strive nor cry neither shall any men hear his voice in the streets Acts 2.2 voice and quiet spirit of Jesus Christ which descended upon his Apostles not in the shape of flaming and dividing swords but off * Linguâ— Evangelica propitiis ignibus mollissimo servore potenter at suaviter illuminare perpurgare debent mentes ac mores hominum Greg. fiery cloven tongues And this not to set the world on fire or to scorch and burn men but softly to enlighten them and by variety of gifts and graces sweetly to warm them to a love of God and mutual charity Which is far from bringing in either Christian Religion or any Reformations with wilde-fires whirl-winds and earth-quakes wherein Christians had rather quite cast off the cross of Christ from their shoulders than bear it with any thing which they count a civil burthen and wherein the meanest Ministers are more ambitious to wear a peece of the Popes Triple Crown on their heads in an imaginary parity of power than either that of thorns or that of olive branches the one an embleme of their patience the other of their peaceableness When the very Novices and Beardless striplings in the Ministry which have but lately been manumitted from the rod and ferula are more eager to rule and govern all in an absolute community and Country parity than either able to rule themselves or patient to be ruled even by those that are worthy to be their Fathers as every way their Elders and Betters whom Age and Nature Custom Law Reason Religion all order and polity among men would have set as over-seers over them howsoever to some uses and ends those the yonger Preachers may be fit to be set over others as Vshers of lower Forms When the passions and exorbitancies of some Ministers shall punish other mens failings and sins with greater of their own and exceed what was most blamable in others by such defects of charity or excesses of cruelty as are most condemnable in such as hold forth the love of God and mercies of Christ to the World What stability can be hoped in mens esteem and love to such as are of so variable tempers that they are not double Jam. 1.8 but
treble minded men sometimes Episcopal then Presbyterian after Independents next nothing at all unless it be something of an hobling Erastian who runs like a Badger with variating and unequal motions yet still keeping where the ridg of secular power goes highest who is ashamed not to seem a Christian but yet afraid to be taught and governed as Christians were in primitive times when they had not the support of Civil Magistrates whose protection in Government and duties religious the Church willingly and thankfully embraces but it cannot own the derivation of either its Institutions or its Discipline from secular Powers and Laws 12. Of changes in Ministers Not that all mutation is the companion of folly or weakness there are happy inconstancies and blessed Apostacies from Error to Truth from Heresie and Schism to Verity and Catholike unity from factious pride to obedient humility from impotent desires of governing to patient submissions under due and setled Government from * A castris Diaboli ad Dei tentoria Felix transfuga beatus Apostata Luth. 1 Thes 5.22 the Devils camps to Gods Tents But then truth and not faction piety and not apparent self-interest a change of maners to the better as well as of side and principles will follow and not the least appearance once of evil From which Ministers of all men must abstain There must be no shew or shadow of worstings and decays in holiness of greater indifferencies in Religion of any licentiousness and immoralities in maners Phil. 3.19 any of which discover their bellies or this world to be their god more than Jesus Christ or the true God And which is most ridiculous and intollerable many Ministers in their greatest ramblâ—ngs and shiftings and separatings from themselves and from all gravity order and modesty deserting their former Station Ministry and Ordination or taking it up upon some fanciful new way some easie account of popular calling to any place yet still they are many times eager declamers against Sects and Schisms Heresies and Separations Errors and corrupt Opinions c. that is against all that are not of their party way and faction Not considering that like Gehazi the leprosie of those Syrians cleaves to many of their own foreheads who carry their heads full high Now after all this which I reckon up not in bitterness but in charity not for a reproach * Dum peccata aliorum confiteor ipse compatiar nec superbè increpo sed lugeo dum alium fleo meipsum de fleo Ambr. de Poen l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus but for a motive to repentance in my self or any other that may be guilty of any thing unworthy and scandalous to our holy Profession It cannot seem strange if Ministers are generally looked upon as naked and ashamed of themselves since many of them have wantonly sinned themselves out of that innocency and protection together with that love respect estate and honor which formerly they enjoyed when publicks Laws and Authority compassed them about keeping them as in subjection and due obedience so in plenty safety love and respect Which last preserving them from irreverence affronts and vulgar insolency is easily obtained when once the common people see that Power stands Centinel and Civil Favor keeps a Guard on any Men or any Calling Indeed with the common sort of people it matters not much what straw and clouts the Scare-crow be made of so it be set upon a Pole By these secular and worldly temptations hath the Devil 13. Ministers way of recovery in great part beguiled the Ministers and the Ministry of England of that favor and those blessings which they once enjoyed which to recover by Gods help must be the work not of weak heady popular passionate factious and clamorous men who are resolved never to confess any * Incidere in errorem imperiti est animi at perseverare postquam agnoveris contumacis est Salvia l. 5. error or transport but to continue in that troublesome and rugged path of novel opinions State projects and secular ambitions wherein they see they have lost themselves past all recovery without ingenuous retractation and speedy amendment The rashness and obstinacy of such Vzzahs is not fit to stay the tottering Ark who have almost quite overturned it nor ever will they be able to bring back the pristine honor of the Ministry or the majesty of the Reformed Religion Their penitence publick real and as bold as their sin and error will more recover and recommend them than all those murmurings and complaints by which they scratch one anothers itch and confirm each other in their erroneous obstinacy and defeated novelties * Verè poenitentes pudoris magis memores quà m salutis esse non debent August Ingenuous confessings and forsakings of their follies facilities superstitious heats and immoderations will best reconcile them not onely to God and man but also to themselves Who can have little peace while they are pertinacious in their errors and are impatient to recant any thing either in opinion or practise although never so much amiss and blasted both by the disfavor of God and man This opiniativeness and restiveness in extern Forms of Religion is likely to be the greatest obstruction which will hinder the recovery of Ministers to unity order and honor which was ever greatest when for their painful preaching and peaceable living they were persecuted by others Heathens or Hereticks or Schismaticks who never wanted will to vex the Orthodox Christians when ever they had power were their beginings never so gentle and their pretensions never so specious But then is the regard to Ministers least or none at all when they turn Pragmaticks instead of Preachers Persecutors instead of Peace-makers and sticklers for and with the world rather than sufferers with and for Christ Since being Ministers of Jesus Christ the Lamb slain for the sins of the World they are more comly on the rack and at the stake in the prison and dungeon with bolts and chains with wounds and brands for Christs sake than with Buff-coats and Belts and Banners and Trophes dipped in and defiled with the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 40. blood of their People and Neighbors and Governors in any case whatsoever Sure it is hard for Ministers of the Gospel to pick out Letters of Mart from the Gospel or to have any Commission to kill and slay from Jesus Christ in order to reform Religion or to plant any of his clearest Institutions much less to pull down any antient good orders in the Church or to set up any new ones which have so much of mans vanity and passion that they cannot have any thing of Christs divine appointment Nor is this meek and passive temper requisit in a true Minister any softness and cowardise but the greatest valor and magnanimity which having least of revenge passion self-seeking humane faction and worldly interest which are always
Ministerial Power and Authority have digged to themselves Jere. 2.13 empty broken cisterns of novel and divided ways which can hardly hold any water Jude 12. but like wandring clouds without water affecting Supremacy or Parity or Popularity in Church power they have almost brought it to a nullity through the incroaching and over-bearing of Blebeian Insolence who finding Ministers thus divided among themselves and scrambling for Church power in common without any order or distinction either of Age or gifts and parts the common people being the most begin to conceit and challenge to themselves first a share next the supremacy and original of all Church power as if in the illiterate heads illiberal hearts and mechanick hands of the common sort of Christians and without reproach the most part of them and the forwardest of them against the Function of the Ministry have been and ever will be of no higher rank breeding or capacity Jesus Christ had placed the Keyes of Heaven the power eminent and paramount of all Church authority and holy administrations which Christ eminently and his Apostles ministerially had and exercised afterward committing them to able and faithful men such as doubtless were many degrees raised above the vulgar and distinguished in gifts and power Ministerial both ordinary and extraordinary Thus from the head and shoulders and arms Jesus Christ the Apostles the succeeding Bishops and Presbyters which were of Gold and Silver Church power is by some forced to descend to the belly thighs and feet of the people which are part of Iron Dan. 2.32 and part of miry-clay Most of whom so much stickling to be controlers of Christs houshold the Church are not in any discreet and sober mans judgement fit to be stewards or scarce in any degree of ingenuous service in a well ordered family They may make good Gibeonites for the house of God but very ill Levites or Priests Thus I have shewed how the sparks of many Ministers passionate opinions and violent practises flying up and down in their many disorderly breathings and extravagant Motions both in Church and State they at last lighting upon the thatched houses the combustible stuff of common peoples mindes and maners have set their own houses on fire to the deformity discontent and danger of all that dare own themselves and their holy Function as delivered to them from a better and diviner hand And indeed it is of the Lords mercies that we have not been ere this utterly consumed both root and branch for our follies and strange fires by the malice cruelty and despight of those to whose rage as to the Seas the Lord hath hitherto set bounds who are our enemies not for our sins and failings but for the reformed truths and Gospels sake which we preach and profess Amidst the sequestrings plunderings silencings wastings affronts calumnies indignities and discouragements cast upon or threatned by some against those of the Ministry above any other calling as if the Crosses taken down from Steeples and Churches were to be laid on the necks and shoulders of Ministers It is a wonder that any remnant of godly able and true Ministers hath hitherto escaped through the indulgence of God and the favor or moderation of some in power who know not it seems how to reprobate all those as Antichristian by whose Ministry they may hope themselves and others either are or may be brought to the saving faith of Jesus Christ and to the hope of Gods elect Exod. 2.8 Nor can they yet be perswaded to act as Pharaohs that knew not Joseph So that we cannot but wonder with thankfulness to God and to those who now exercise civil power among us that the Reformed Ministers and Ministry in this Church have not been made like Sodom and Gomorrah when we consider how many showres of fiery darts from violent and cruel men like thick clouds pregnant with thunders and lightnings hang over our heads Jâ—lian took away from the Clergy all immunities honors and provisions of corn formerly by Emperors given to them he abrogated all Laws in favor of them Sozonen l. 5. c. 5. Who like Julian the Apostate are impatient of nothing so much as this That their should be any true Ministers or Ministry in due order holy Authority Evangelical succession and setled maintenance continued in this or any other Reformed Church Who seeking to joyn the Lyons skin to the Fox's would fain leven Military spirits against the Ministry that so the Soldiery might use or rather abuse their Helmets as Bushels * Matth. 5.15 under which they may put the Candles of the Ministry thereby to overwhelm and extinguish those lamps of true Religion pretending that some Troopers flaming swords as the guard of Cherubims will be more useful to keep the way of the tree of life than all those burning and shining lights of the true Ministers who are rightly called and ordained in the Church whose learned labors and patient sufferings in all ages from the Apostles times have undoubtedly planted watered propagated and under God preserved the true Christian Religion either from Heathenish ignorance Idolatry Atheism Prophaneness and Persecution on the one side or from Antichristian Errors Superstitions Corruptions and Confusions on the other 16. Politick and Atheistical Engines used by some against the Ministry Yet are there now not onely secret underminings but open engines used by which some men endeavor utterly to overthrow these great boundaries firm supports and divine constitutions of Christian Religion the Authority Office Power and Succession of the true Ministers and Ministry of the Gospel Which plots and practises can be nothing else but the devils high-way either to utter Atheism Irreligion and Prophaneness or to the old grosser Popery Error and Superstition or at best to those detestable and damnable formalities in matters of Religion which our late Seraphick Sadduces or Matchiavellian Christians have learned and confidently profess Some of whom like Jezebel Rev. 2.20 that made her self a Prophetess or like the old * Irenaeus l. 1. c. 35. Carpecratis Gnosticorum dectrina per fidem operationem salvari homines reliqua indifferentia secundum opinionem hominum bona aut mala vocari cum nihil natura malum fit Gnosticks Montanists Moniehes Carpocratians Circumsellians Valentinians and the like rabble of wretches have their wilde speculations beyond what is written in the holy Scriptures or ever believed and practised in the Churches of Christ who teach men to think say and write That God Christ Jesus the holy Spirit good Angels and Devils the Scriptures Law and Gospel Ministry and Sacraments the Souls immortality and eternity the Resurrection and Judgement to come all Virtue and Vice Good and Evil Heaven and Hell all are but meer fanciful forms of words fabulous imaginations feigned dreams empty names being nothing without us or above us That all this which men call Religion is nothing else but the issues of humane inventions which by the
cunning of some the credulity of others and the custom of most men serves where seconded with power to scare and amuse the world so as to keep the vulgar in some aw and subjection And in their best and foberest temper they hold That no Religion is or ought to be other than a lackey and dependant on secular power that piety must be subordinate to policy that there the people serve God well enough where they are kept in subjection to those that rule them From whose politick dispensations and allowances they are humbly and contentedly to receive what Scriptures Law and Gospel holy Institutions Ministry and Religion those who govern them think fittest whereby to preserve themselves in power and others in peace under them That where the principles of Christian or Reformed Religion which hath so far obtained credit in these Western parts of the World do cross or condemn the designs and interests of those in Sovereinty how unjustifiable soever they are for righteousness or true holiness yet are they by Reasons of State and the supposed Laws of Necessity first to be dispensed withall and actually violated Next by secret warpings variations connivencies and tollerations they are to be ravelled weakned discountenanced and decryed Thus gradually and fuly introducing new parties and factions in Religion which cryed up by men of looser principles profaner wits and flattering tongues also set off and sweetned with novelty profit and power will soon bear down and cast out with specious shews of easier cheaper freer and safer modellings all true Religion and the true Ministry of it and all the antient if they seem contrariant ways though never so well setled and approved not onely by the best and holiest of men but as to their constant preservation even by God himself Indeed all experience teacheth us 17. Ambition the Mâ—ch of true Religion That no passion in the soul of man is less patient of sober just and truly religious bounds than * Luctanter agrè fert humana ambitiâ— Christi jugâ—â— am Dei Imperitur nec libeâ—ter crutem giâ—â—â—â—â—ui sceptra captant diademata aucupantur Parisiens Ambition which will rather adventure as it were to countermand and over-rule God himself than fail to rule over man Nor hath any thing caused more changes tossings and persecutions in the Church than this forcing religious rectitudes and the immutable rules of divine Truth Order and holy Institutions to bend to and comply with the * Cupido dominandi cunctis affectibus dominantior Tacit An. l. 15. crookedness of ambitious worldly * Regnandi causa violandum est jus caeteris aequitatem cole Jul. Caes Suet. interests Insomuch that very Reformations pretended and by well meaning men intended have oftentimes degenerated to great deformities through the immoderations and transports of those who cannot in reason of State as they pretend subject themselves to or continue to use those severer rules of righteousness or follow those primitive examples of holy Discipline and Religious orders which Christ and his Church hath set before them but they must so far wrest and innovate Religion formerly established and remove the antient Land-marks which their forefathers observed as they finde or fancy necessary to the interest of that party or power which they have undertaken Hence inevitably follows by those unreasonable * Pope Pius the fifth could not with patience hear of Ragioni di Stato counting those pretensions to be against all true Religion and Moral Virtues L. Verul Reasons of State which not the Word of God nor his providence nor any true prudence but onely some mens fancies passions lusts and follies make necessary That the antient established Ministry and true Ministers be they never so able worthy useful and necessary must either be quite removed and changed or else by degrees drawn to new Modellings and Conformities which can never be done without great snares to many injuries to others and discouragements to all that have any thing in them of Religious setledness whose pious and judicious constancy in their holy way and profession chusing rather to serve the Lord than the variating humors of any men and times shall be judged pertinacy faction and the next step to Rebellion how useful peaceable and commendable soever their gifts and mindes and maners be in the Church of Christ To this Tarpeian rock and precipice by Gods permission and the English worlds variation in Civil and Ecclesiastical affairs doth seem to be brought as to some mens designs and purposes the whole frame and being of the Reformed Religion in this Church of England as to its formerly established Doctrine Discipline Government and true Ministry Not but that I know the Lord Jesus Christ can withdraw this his Church and Ministers as he did himself from their malice Luke 4.30 who sought to cast him down headlong from the browe of that Hill on which their City stood I know he is as willing able and careful to save his faithful servants as himself And who knows 2 Kings 5. how far God may be pleased to use as he did the relation of the * Sermentâ—â—â—â—cilla sequitur heri sanitas per servulam captivam liberatur leprosus Dominus De parvo momento pendent res magni momenti uâ— vel â—â—xima Dei esperâ—â—ur August captive maid in order to his mercy both for healing and converting Naaman this humble Intercession and Apology of the meanest of his servants who ows all he is hath or can do to his bounty and mercy God oft hangs great weights on small wires and sets great wheels on work by little springs We know that words spoken in due season before the * Monet Deus de proposito ut praeviniamus decretum quasi à nobis poenitentibus poenitentiam discat dominus Fulgent decree be gone forth Zach. 2.7 may be acceptable and powerful even with God himself how much more should they be as * Prov. 25.11 Verba tam splendida quà m pretiosa pietate bona tempestiditate grata Bern. Apples of Gold in Pictures of Silver to sober and religious men and in the behalf of those who at least have deserved to be heard before they be condemned and destroyed I have read of Sabbacus a King of Ethiopia * Herodoti Clio. who being by dreams admonished that he could not possess himself of the Kingdom of Egypt otherways than by Sacrilege * Servil de Mirandis l. 1. and the slaying of the Priests he chose rather to lay aside his claim and advantages of War which he had gotten and to refer the Government of that Kingdom to twelve Wisemen who erected to the memory of that Princes piety one of the stateliest Pyramids of Egypt which yet remains How much more will it become Christians in any way of Power and Magistracy not to make their way upon the spoils nor lay the foundations or to carry on the fabrick of their greatness and
malicious designs than to see that woful day wherein this abomination which threatens to make the Reformed Religion desolate in this Church of England being set up the whole Function and Succession of the true and lawful Ministry here should be questioned cashiered triumphed over and trampled upon by the foot of Ignorance Error Popery Jesuitism Atheism Profaneness and all sorts of disorderly mindes and maners All which heretofore felt the powerful restraints the mighty chains the just terrors and torments cast upon them by the convincing Sermons learned Writings frequent Prayers and holy examples of many excellent Ministers in England before whom the devils of ignorance error profaneness schism and superstition Luke 10.18 Vera fulgente luce flaccessit fulguris coruscatio terrore magìs quà m lumine conspicua Chrysost were wont to fall as lightning to the ground from their fanatick Heavens Have all these Sons of Thunder and of Consolation too who were esteemed heretofore by all Reformed Christians in this Church to be as Angels of God Embassadors from Heaven Friends of Christ the Bridegroom of their Souls more pretious than fine Gold dearer to humble and holy men than their right eyes the beauty of this Church and blessing of this Nation Have they all been hitherto but as Mahumetan Juglers or Messengers of Satan or Priests of Baal or as the cheating Pontifs of the Heathen gods and oracles Have they all been found lyers for God and born false witness against the Truth and Church of Christ Have they arrogantly and falsly * Numb 16.3 Ye take too much upon you since all the Congregation is holy every one of them c. Wherefore lift ye up your selves above the Church of the Lord Thus Korah and his company against Moses and Aaron taken too much upon them in exalting themselves above their line and measure Or magnifying their Office and Ministry above the common degree or sort of Christians And why all this art fraud and improbity of labor in Ministers Sure with the g eater sin and shame learned and knowing men should weary themselves in their iniquity Quò minor tentatio tò majus peccatum Aquin when they had so little temptation to be either false or wicked in so high a nature Alas For what hath been and is all this pompous pains and hypocritical sweat of Ministers Is it not for some poor living for the most part for a sorry subsistence a dry morsel a thred-bare coat a cottagely condition In comparison of that plenty gallantry superfluity splendor and honor wherewith other callings which require far less ability or pains have invited and entertained their professors in this plentiful Land Judges 8.6 Are not the gleanings of the grapes of Ephraim better than the vintage of Abiezer Are not the superfluities * Merito à secularibus negotiatoribus lucro praemio superamur quum caelestia aeterna à Christo expectamus munera Jeron of any ingenuous calling beyond the necessaries of most Ministers And all this that after infinite studies pale watchings fervent prayers frequent tears daily cares and endless pains exhausting their Time Spirits Estates and Health they might through many vulgar slightings reproaches and contempts with much patience condemn themselves and their relations first to * Grave est paupertatis onus ubi deest bonae conscientiae levamen quâ sublevante gravescit nihil quâ dulcante nihil amarescit Petrach poverty which is no light burden where a good conscience is wanting or an evil one attending as in this case malice doth suppose And now at last after more than One thousand five hundred years and one Century and half since the Reformation in all which time this Nation hath more or less enjoyed the inestimable blessing for so our pious Ancestors esteemed the lights of this World the true Ministers of the Church in their Prayers Preaching Writings holy Offices and Examples they should by some men be thought unworthy of any further publick favors or imployment and to have merited to be counted as sheep for the slaughter * Rom 8.16 For thy sake are we counted as sheep for the slaughter and killed all the day long Laniâ—na diaboli Christi victima Leo. They are Christs Lambs whom the Devil delights most to â—utcher in their persons And as to their Function or Calling which was ever esteemed sacred among true Christians to be wholly laid aside and outed with all disgraceful obloquies as if they had been but pious Impostors devout Vsurpers and religious Monopolizers of that holy Ordination divine Mission Power and Authority which Christ gave personally to the Apostles and both by declared intent and clear command to their due and rightful Successors in that ordinary Ministry which is necessary for the Churches good Or at best they must be reputed but as superfluous burthensom and impertinent both in Church and State chargeable to the publick purse dangerous to the publick peace useless as to any peculiar power of holy Administrations which some think may be more cheaply easily and safely supplied by other forward pretenders who think themselves endued with greater plenitude of the Spirit with rarer gifts with diviner illuminations more immediate teachings and special anointings by which without any pains or studies they are suddenly invested into the full office and power Ministerial And as they are themselves led so they can infallibly lead all others into all truth with such wonderful advantages of ease and thrift both for mens pains and purses that there will be no need to entertain that antient form and succession of ordained Ministers as any peculiar calling or function amidst so gifted and inspired a Nation So much more sweet and fruitful do these self-planted Country Crabs and Wildings now seem to many than those Trees of Paradise which with great care and art have been grafted pruned and preserved by most skilful hands which these new sprouts look upon and cry down as onely full of Moss and Missletow In this case then O you excellent Christians such freedom as I now use I hope may seem not onely pardonable but approvable and imitable to all good Christians who fear God and love the Lord Jesus Christ who have any care of their own souls any charity to the Reformed Churches any pity to their Countrey any tenderness to the religious welfare of posterity And in a matter of so great and publick importance it is hoped and expected by all good men That none of you either in your private places or publick power and influences will by any inconsiderate and mean compliance gratifie the evil mindes of unreasonable men in order to compass the Devils most Antichristian designs who seeks by such devices first to deceive you next to destroy and damn both you and your posterity Your * Blasphemiae proximum est Christiani silentium ubi Christi causa agitur negligitur quam filendâ— aquè prodimus ac Judas salutando aut
Petrus abnegando Jeron silence or reservedness in such a cause and at such a time as this will be your sin as it would have been mine How much more if you use not your uttermost endeavors in all fair and Christian ways to stop this Stygian stream but most of all if you contribute any thing of that power you have whereby to carry on this poysonous and soul-destroying torrent Words are never more due than in Christs behalf who is the Incarnate Word and for his Ministers who are the Preachers of that Word 22. The sense of the best Christians as to the Ministers case 2 Sam. 19.30 Non is this my private sense and horror alone but I know you O excellent Christians who are truly men of pious and publick not of proud or pragmatick spirits cannot but daily perceive That it is the general fear and grief of honest and truly reformed Christians in this Nation Who with one mouth are ready to say to those in place and power as Abraham did to the King of Sodom or Mephibosheth to David Let those cunning cruel and covetous Zibas whose treacherous practises and ingrateful calumnies seek to deprive us of our Houses Goods Lands and Liberties let them take all so as our David the beloved of our souls our Christ our true Religion our glory our true Ministers and Ministry may be safe Let others take the spoils and booties of our labors Gen. 14.21 onely give us the souls of our selves and our posterity for a prey which are like to perish for ever unless you leave us those holy means and that sacred Ministry which the wisdom and authority of Christ onely could as he hath appoint which the Churches of Christ have always enjoyed and faithfully transmitted to us for the saving of our sinful souls This request the very Turks unasked do yet grant in some degree to the poor Christians who live under their dominion And if it may seem to be our error and fondness thus to prise our true and faithful Ministers Illos nimis diligere non possumus Christiani quorum Ministerio Deum diligimus à Deo diligimur Cypr. and that onely divine Authority which is in their Ministry yet vouchsafe to indulge us in the midst of so many epidemical errors this one pious error and grateful fondness which not custom and tradition but conscience and true judgement have fixed in us since we esteem next * Vnicus est modus diligendi Deum nescire modum Aug. God and our blessed Saviour and the holy Scriptures the true Ministry of the Church as that holy necessary ordinance which the divine wisdom and mercy hath appointed whereby to bring us to the saving knowledge of God and our Lord Jesus Christ by the Scriptures That as we ow to our parents under God our Natural and Sinful Being whom yet we are bid to honor so our Christian Mystical and Spiritual Being 1 Cor. 4.15 Though you have ten thousand teachers in Christ yet you have not many fathers For in Christ Jesus I have begotten you through the Gospel we ow to our true Ministers as our holy and spiritual Fathers by whose care we have been truly taught and duly Baptized with divine Authority in the Name of the blessed Trinity both instructed and sacramentally confirmed in that faith which is the onely true way of eternal life By their study pains love and diligence when we would have been otherwise willingly ignorant and wholly negligent of our souls good our darkness by Gods grace and blessing on their labors chiefly hath been dispelled our ignorance enlightned our deadness enlivened our enmity against God and our Neighbor removed our hardness softned our consciences purged our lusts mortified our lives as to an holy purpose prayer and endeavor reformed our terrors scattered our ghostly enemies vanquished our peace and comforts obtained our souls raised and sealed to a blessed hope of eternal life through the mercies of God and the merits of our Redeemer whose Embassadors our true Ministers are â— And indeed we have no greater sign or surer evidence of our faith in Christ and love unfeigned to God than this That we love and reverence those and their calling as men who onely have authority in Chriss name to administer holy things to us And however others who have lately sought to come in 23. Of Praâ—enders to the Ministery not in * Seducunt è via incautos viatores ut securius ipsos perdant lenocinantès lairenes Greg. by the door but ever the wall who seek also like * John 10.8 All that came before me i. e. as Messias or Christ are theeves and robbers John 10.1 He that entereth not by the door into the sheepfold but climbeth some other way is a thief and a robber Vers 7. I am the door of the sheep We can neither come to be of the sheep of Christ but by faith in him nor shepherds of those sheep but by that door of authority which Christ hath set open in the Church by Ordination Bishop Downam Serm. theeves and robbers to lead us plainer people out of the right way that they may the better rob and spoil us pretend they are so rarely gifted that they will teach us the same or higher truths and administer the same holy things in a new and more excellent way than ever the best ordained Ministers of this Church have done Yet truly saving the confident boasting of these new masters we could never hitherto discern in any of them either by their much speech or writing with which they may make a great sound and yet be very empty any such sufficiencies as they lift every where so much to boast of Muchless have they ever produced any shew of Scriptural power Divine authority Mission from Christ or footstep of Apostolical succession in the Church in which every one that can speak tollerably we cannot think is presently sent of God for a publick Minister of holy things no more than every well-spoken Traveller or diligent Factor or Carrier is a Publick Agent Herauld or Embassador to any Prince or State or City although they may know their Princes Masters or Neighbors minde in many things We know it is not what waters men fancy but what God appointeth which will cure the blinde or leprous And we finde by daily sad experience that they whose pride or peevishness forsakes or scorns to use the waters of Jordan the means which Christ hath instituted and the Ministers which by his Church he hath ordained do commonly get no * Sacra mysteria non vi naturaliÌ„ sed voluntate dei supernaturali perficiuntur August In sacâ—â— sine mandato Divino vel maxima virtus deficit cum illo vel minima valescit Jeron more good by their padling 2 Kings 5.12 or dipping in other streams which they fancy better than Naaman would have done if he had gone to his so much extolled Rivers of Damascus and
see us more piously passionate Sancta laudabilis est in religionis negoâ—io impatientia Jeron Judges 18.24 and more commendably impatient against those who seek to deprive us of all those divine blessings than Micah was against those who stole away his gods and his Priests in as much as our true God and true Saviour and true Ministers infinitely exceed his Teraphins his Ephod his Vagrant and idolatrous Levite who yet was as a father to him Who can wonder if we or any other who have any bowels of true Christians or tenderness of Conscience for our Reformed Religion 1 Kings 3.26 Viscera genuinam matiem indicant Ex vero dolore verus amor dignoscitur Fictitius â—â—er etricius animus facilè patitur infantem dividi Greg. Jude 1. 2 Cor. 4.7 do as the true Mother did passionately yern within themselves and earnestly cry to others lest by the seeming liberty of every ones exercising his gifts in Preaching and Prophecying their eyes should behold the true and living childe of Religion reformed cruelly murthered and destroyed under pretence of equable dividing it to gratifie thereby the cunning designs of an impudent and cruel Harlot It is the least that we as true Protestants in this Church of England can do earnestly by prayers to contend with God and man for the faith once delivered to the Saints that we may neither craftily be cheated nor violently robbed of that onely heavenly treasure of our souls nor of those earthen vessels which the Lord hath chosen and appointed both to preserve it and dispence it to us namely the truly ordained and authoritative Ministers the original of whose office and power as of all Evangelical Institutions is from our Lord Jesus Christ and not from the will of man in any wanton arbitrary and irreligious way 26. Who are the Antiministerial adversaries most and why Thus then may your Virtuous Excellencies easily perceive That it is not as mine or my Brethren the Ministers private sense alone but it is as the publick eccho of that united voice which with sad complaint and doleful sound is ready to come from all the holy hills of Zion from every corner of the City of God in our Land through the prayers and tears sighs and groans of those many thousands judicious and gracious Christians who are as the remnant that yet hath escaped the blaspemies extravagancies seductions pollutions and confusions of the present world occasioned by those who neither fearing God nor reverencing man seem to have set up the design and trade of mocking both â—uci nimiâ—um adversantur mâ—ritò qui tenebâ—arum opera operantur Aug. None bear the true Ministry with less patience than they whose deeds will least endure the touch-stone of Gods Word Whose violent projects against this Church and State being wholly inconsistent with any rules of righteousness and godliness makes them most impatient to be any way censured crossed or restrained by those precepts and paterns of justice and holiness which the true Ministers still hold forth out of Gods Word to their great reproach and regret no more able to bear that freedom of truth than the old world could bear Noahs or Sodom Lots preaching of righteousness To these mens assistance comes in by way of clamoring or petitioning or writing scandalously against the Ministers and Ministry of this Church all those sorts of men whose licentious indifferency profane ignorance and Atheistical malice hath yet never tasted and so never valued the blessings of the learned labors and holy lives of good Ministers both these sorts are further seconded by that sordid and self-deceiving covetousness which is in the earthy and illiberal hearts of many seeming Protestants who either ingratefully grudg to impart any of their temporal good things to those of whose spirituals they partake Rom. 15.27 1 Cor. 9.11 or else they are always sacrilegiously gaping to devour those remains of Bread and water which are yet left as a constant maintenance to sustain the Prophets of the Lord in the Land And lastly not the least evil influence falls upon the Ministers and Ministry of this Reformed Church by the cunning activity of those pragmatick Papists and Jesuitical Politicians for all of the Roman Profession are not such who make all possible advantages of our civil troubles and study to fit us for their sumation and a recovery to their party by helping thus to cast us into a Chaos and ruinous heaps as to any setled Order and Religion The most effectual way to which they know is To raise up rivals against to bring vulgar scorn and factious contempt upon to foment any scandalous petitions against Ministers and the whole support of the Ministry that so they may deprive that function of all the constant maintenance and those immunities which it hath so long and peaceably enjoyned by the Laws which are or ought to be as the results of free and publick consent so the great preservers of all estales in this Land Thus by starving they doubt not speedily to destroy the holy function divine authority and due succession of all true reformed Ministry in England Solicitously inducing all such deformities as are most destitute of all sober and true grounds either of Law Reason Scripture or Catholike practise in the Church of Christ Thus shortly hoping that from our Quails and Manna of the Learned and Reformed Ministry and true Christian Religion we may be brought back again to the Garlick and Onyons of Egypt to praying to Saints to worshipping of God in or by or through Images to such implicite Faith and Devotion to trust in Indulgences to the use of burthened or maimed Sacraments to those Papal Errors Superstitions and Vsurpations which neither we nor our Forefathers of later ages have tasted of which however somewhat better dressed and cooked now than they were in grosser times yet still they are thought and most justly both unsavory and unwholsome to those serious and sounder Christians who have more accurate palates and more reformed stomachs Si canonicarum Scripturarum autoritate quidquam firmatur sine ulla dubitatione credendum est Aliis verò testibus tibi credere vel non credere liceat August ep c. 12. Hoc prius credimus non esse ultra Scripturas quod credere debeamus Tertul. de prae ad Hae. l. 3. Sacris Scripturis non loquentibus quid loquetur Ambr. voc Gen. l. 2. With whose judgements and consciences nothing will relish or down as to doctrine and rule of Faith or Sacramental Administrations and duties in Religion which hath not Scripture for its ground to which no doubt the primitive and purest Antiquity did consent To whose holy rule and patern this Church of England in its restitution or reformation of Religion did most exactly and with greatest deliberation seek to conform both its Ministry and holy Ministrations using liberties or latitudes of prudence order and decency no further than it thought might best tend to the
edification and well-governing of the Church 1 Cor. 14.40 Wherein it had as all particular National Churches have an allowance from God both in Scripture and in Reason 27. Things of Religion ought first and most to be considered by Christian Rulers But as if nothing had been reformed and setled with any wisdom judgement piety or conscience in this Church nor hitherto so carried on by any of the true and ordained Ministers of it infinite calumnies injuries and indignities are daily cast upon the whole Church and the best Ministers of it The cry whereof no doubt as it hath filled the Land so it hath reached up to Heaven and is come up to the ears of the most high God And therefore I hope it will not seem rude unseasonable or importune to any excellent persons of what piety or power soever if it now presseth into their presence who ought to remember that they are but as Bees in the same Hive as Ants on the same Mole-hill and as Worms in the same clods of Earth with other poor inferior Christians whom they have far surmounted in civil and secular respects The swarms and crowds of worldly counsels and designs we hope have not as they ought not overlaid or smothered all thoughts care and conscience of preserving restoring and establishing truth good order and peace in matters of Religion Which are never by those publick persons who pretend to any thing of true Christianity to be so far despised and neglected that those above all other matters of publick concernment should be left like scattered sheaves to the wastings and tramplings upon by the feet of the Beasts of the people Meritò à Deo negliguntur quires Dei secularibus post ponunt negotiis Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primum quod sanctum Plat. Matth. 6.31 Hag. 1.4 Is it time for you to dwell in your ceiled houses and this house lie waste V. 5. Now therefore saith the Lord of hosts consider your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arat. Phainom ungathered and unbound by any civil sanction and power agreeable to holy order divine method Christian charity and prudence Possibly it had fared better with all estates in this Church and State if they had learned and followed that divine direction and grand principle in Christian politicks First seek the Kingdom of Heaven and the righteousness thereof and all these things shall be added to you The neglect of Gods house the Church and its beauty holy order and ministry hath been a great cause of overthrowing so many seiled houses which were covered with Cedar and decked with Vermilion and Gold Certainly no men employed in publick power or counsel have any business of so great concernment or of so urging and crying necessity as this The preservation of the true Evangelical Ministry in its due power and authority Upon which without any dispute among sober and truly-wise men the very life being weight honor and succession of our Religion doth depend both as Christian and as reformed For it is not to be expected that the ignorant prating and confident boasting of any other voluntiers will ever soberly adorn or solidly maintain our Religion which hath so many very eloquent learned and subtile enemies besides the rude and profaner rabble besieging it both learned and unlearned oppose true Religion as the right and left-hand of the Devil the one out of ignorance the other out of crookedness the one as dark the other as depraved the one cannot endure its light nor the other its straitness Against neither of them can these afford help Anserum clangere crepituque alarum excitus Manlius capitolium propugnat Gallos deturbat c. Livi. Dec. 1. l. 5. any more than the confused cackling of a company of Geese could have defended the Roman Capitol Which noise is indeed but an alarm to sober and good Protestants intimating the approach or assault of enemies and should excite the vigilancy and valor of all worthy Magistrates conscientious Soldiers and wise Christians of this Reformed Church to resist the invading danger as by other fit means so chiefly by establishing and incouraging a succession of learned godly and faithful Ministers Nor in any reason of State or of Conscience should those who exercise Magistratick power in this Church and State so far neglect him who is Higher then the highest * Eccles 5.8 He that is higher than the highest regardeth and there be higher than they John 19.11 Thou couldst have no power except it were given thee from above Christ to Pilat 1 Cor. 12.1 1 Pet. 4.10 Stewards of the manifold grace of God Luke 1.16 by whom all power is dispenced or so far gratifie the irreligious rudeness the boisterous ignorance and violent profaneness of any who are but Gods executioners the instruments of his wrath and ministers of his vengeance as for their sakes and at their importunity to despise and oppress those who are by Christ and his Church appointed to be Ministers of Gods grace and conveyers of his mercy to men The meanest of whom that do indeed come in his name the proudest mortal may not safely injure or despise because not without sin and reproach to Christ and God himself For he that heareth you heareth me and he that despiseth you despiseth me and him that sent me is signally and distinctly spoken in favor to true Ministers and for terror to those that are prone to offer insolency to their worldly weakness and meanness Such as despise and oppose the Ministers of Christ are more rebellious than the devils were for of these the seventy returning testifie Luke 10.17 Lord even the devils are subject to us in thy Name If then we have immortal souls which some mockers now question sure they are infinitely to be preferred before our carkases and the instruments which God hath appointed 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe as means to save them are proportionably to be esteemed beyond any that are oft the destroyers at best but the preservers of mens bodies and outward estates Who can dissemble or deny That the banks of equity piety modesty and charity yea of common humanity are already by some men much demolished through the pride presumption insolence scurrility and profaneness of some spirits who are set against the Reformed Religion the Ministers and Ministry of this Church Who sees with honest and impartial eyes and deplores not to behold how the deluge of Ignorance Atheism Profaneness and Sottishness also of damnable Errors devilish Doctrines and Popish Superstitions together with Schismatical fury and turbulent Factions are much prevailed of later years both in Cities and Countreys here in England And this Gaudet in malis nostris diabolus latatur in miseriis dilatatur augustiis delectatur angoribus triumphat ruinis Bern. since men of Antiministerial tempers have studied to act the Devils Comedy and this Churches Tragedy endeavoring to render not onely
the able godly and painful Ministers but the whole Ministry it self and all holy Ministrations rightly performed by its Authority despised invalid decryed and discountenanced In many places affronting some vexing and oppressing others menacing all every where with total extirpations For they who pretend to have any man a Minister that lists intend to have none such as should be As they that would have every man a Master or Magistrate mean to have none in a Family or State but onely by specious shadows of New Teachers and Prophets they hope to deprive us of those substances both of true reformed Religion and the true Ministry which we and our Forefathers have so long happily enjoyed and which we ow to our posterity 28. The great and urgent causes of complaint Nor is this a feigned calumny or fictitious grief and out-cry Your piety O excellent Christians knows That the spirits of too many men are so desperately bent upon this design against the Function of the Ministry that they not onely breathe out threatnings against all of this way the duly ordained Ministers but daily do as much as in them lies make havock of them and in them of all good maners and reformed Religion while so many people and whole Parishes are void and desolate of any true Minister residing among them I leave it to the judgements and consciences of all good Christians to consider how acceptable such projects and practises will be to any sober and moralized professor to any gracious and true Christian to any reformed Church or to Christ the Institutor of an authoritative and successional Ministry or last of all to God whose mercy hath eminently blessed this Church and Nation in this particular of able and excellent Ministers so that they have not been behinde any Church under Heaven That so exploded Speech then Stupor mundi clerus Anglicanus The Ministers of England were the admiration of the Reformed World had noâ— more in it of crack and boasting than of sober Truth if rightly considered onely it had better become perhaps any mans mouth than a Ministers of this Church to have said it and any others than believers of this Church to have contradicted and sleighted it Since to the English Ministers eminency in all kinde so many forein Churches and Learned Men have willingly subscribed as to Preaching Praying Writing Disputing and Living On the other side How welcome the disgrace of the Ministry will be to all the enemies of Gods truth of the Reformed Religion and of all good order in this Church and State it is easie to judge by the great contentment the ample flatterings the unfeigned gloryings the large and serious triumphings which all those that were heretofore professed enemies to this Church and our Reformed Religion either such as are factious and politick Factors for another Supremacy and Power or such as carry deep brands of Schism and Heresie on their foreheads or such as are professedly Atheists profane idle and dissolute mindes discover in this That they hope they shall not be any more tormented by the prophecying of these witnesses Revel 11.10 They that dwell on the earth shall rejoyce over the dead and unburied bodies of the witnesses and make merry because these two Prophets tormented them that dwelt on the earth the true and faithful Ministers of the Church of England Than whom none of that order in any of the late Reformed Churches and scarce any of the Antients have given more ample clear and constant testimony to the glory of God and the truth and purity of the Gospel by their Writing Preaching Praying Sufferings and holy Examples Living and Dying which I again repeat and justifie against those who swell with disdain and are ready to burst with envy against the real worth and undeniable excellency of the Ministers of the Church of England All which makes me presume That you O excellent Christians can neither be ignorant nor unsatisfied in this point of the Evangelical Ministry both as to this and all other Churches use benefit and necessity as also to the divine right of it by Christs institution the Apostles derivation and the Catholike Churches observation in all times and places as to the main substance of the duties the power and authority of the Function however there may be in the succession of so many ages some Variation in some Circumstantials The peculiar office and special power were seldom as I have said if ever questioned among any Christians until of late much less so shaken vilified and traduced as now it is by the ungrateful wantonness and profane unworthiness of some who not by force of reason or arguments of truth but by forcible sophistries armed cavilings violent calumnies and arrogant intrusions have like so many wilde Bores sought to lay waste the Lords Vineyard Pretending That their brutish confidence is beyond the best dressers skill Psal 80.30 The Boar out of the wood doth waste it and the wilde Beast of the field doth devour it Et atroces insidiatores aperti grassatores Ecclesiam divastare contendunt tam marte quà m arte Aug. Matth. 9.38 Pray ye the Lord of the harvest that he would send forth laborers into his harvest Matth. 8.32 The whole herd of swine ran violently down a steep place into the Sea and perished in the waters Immundi illi Ministâ—i inordinati Doctores per ignorantiae temeritatis superbiae praecipitia feruntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profunditates Satanae Apoc. 2.24 in errotum blasphemiarum confusionum omnium abyssum Chemnit that their irregular rootings are better than the carefullest diggings that their rude croppings and tearings are beyond any orderly prunings or wary weedings that their sordid wallowings and filthy confusions are before any seasonable manurings that there needs no skilful Husbandmen or faithful Laborers of the Lords sending the Churches ordaining or the faithful peoples approving where so many devout swine and holy hogs will take care to plant water dress and propagate the Vine of the true Christian Reformed Religion to which the hearts of men are naturally no propitious soyl Nor is the event as to the happiness of this Church and its Reformed Religion to be expected other without a miracle if once those unordeined unclean and untried spirits be suffered to possess the Pulpits and places of true and able Minishers than such as befel those forenamed cattel when once Christ permitted the devils to enter into them All truth order piety peace and purity of Religion together with the Function of the Ministry will be violently carried into and choaked in the midst of the Sea of most tempestuous errors and bottomless confusions 29. Absurdities The impious absurdities enormious bablings and endless janglings whereby some men endeavor to dishonor and destroy the whole Function of the reformed and established Ministry in this Church and to surrogate in their places either Romish Agitators or a ragged Regiment of new and necessitous
voluntiers 1 King 13.33 Jeroboam made of the lowest of the people Priests whosoever would he consecrated him and he became one of the Priests V. 34. And this thing became sin to the house of Jeroboam to cut it off and destroy it from the face of he earth whosoever lists not to consecrate but desecrate himself by an execrable boldness or else is elected and misordained by that zealous simplicity schismatical fury and popular madness after any novelty which is ever in any meaner sort of people These no doubt are sufficiently known to you together with those learned solutions those sober and to wise men satisfactory answers which have by many worthy Pens both long since and lately been made publick both as to the calumnies of the adversaries and the vindication of this Church and its Ministry Which is conform not onely to our wise excellent and antient Laws but to all right reason common rules of order and policy dictates of humane nature practise of all Nations Also to the Precepts Institutions Paterns and Customs of God of Christ of the Apostles and of all the Churches and ever was so esteemed and reverenced until the sour and unsavory dregs of these perilous last 2 Tim. 3.1 and worst times came to be stirred and drawn forth Wherein under pretences of I know not what special calling gifts and privileges but really to advance other fruits than those that use to grow from the Spirit of truth peace holiness and order some men are resolved to ascend to that desperate height of impiety which counts nothing a sin a shame or a confusion I shall not so far distrust the knowledge memory or consciences 30. Ministers unheard ought not to be condemned Quod rationibus non possunt fustibus satagunt deficientibus scripturis succurrant gladii Aug. de Circumcel Lunam è calo quum non possunt deducere allatrant canes Sen. of wise and worthy Christians as to abuse their leisure by a large exact and punctual disputing every one of those Particulars Arguments and Scriptures which have been well and learnedly handled by others who have put the heady rabble of their opponents to so great disorders as from Arguments to threaten Arms from shews of Reason to flie to Passion from sober Speaking to bitter Railings Scoffings and Barkings at that Light which they see is so much above them Onely I cannot but suggest in general to all good men That it seems not to me onely but to many much wiser and better than my self a very strange precipitancy which no Christian wise Magistrates will permit more like tumultuary rashness and schismatical violence than either Christian zeal or charitable calmness That the whole Order and Function of the Ministry of the Gospel in this Reformed Church so long owned by all good men both at home and abroad so long and largely prospered here with the effects and seals of Gods grace upon it so esteemed necessary to the very Being of any Church and Christianity it self by all sober and serious Christians For there can be no true Church where Christ is not who promised to be with his Ministers to the end of the World So that where no true Ministry is there can be no presence of Christ as to outward Ordinances Matth. 28.20 which is spoken to those that were sent to Teach and Baptize c. Lastly This Calling so never opposed by any but erroneous seditious licentious or fanatick spirits of later times That I say this antient and holy Function should without any solemn publick conference impartial hearing or fair consultation even among Professors of Reformed Christianity be at noon day thus vilified routed and sought to be wholly outed by persons whose weavers beams or rustick numbers and clamorous crouds not their reason learning piety or virtue renders them either formidable or any way considerable further than to be objects of wiser and better mens pity and charity or fears and restraints Is it that there are no Ministers of the true and good old way worthy to be heard or comparable to those plebeian pieces who by a most imprudent apostacy Et osores desertores sui ordinis Sulp. Sev. becoming haters and desertors of their former holy orders and authority Ministerial have taken a new Commission upon a popular account Are none of the antient Ministers fit to be advised with or credited in this matter which concerns not themselves so much as the publick good both of Church and State Are they all such friends to their own private interests some poor living it may be as to have no love to God to Christ to the Truth or to the Souls of men Have they no learning judgement modesty or conscience comparable to those who being parties and enemies against them hope to be their onely judges and to condemn them Is wisdom wholly perished from the wise and understanding hidden from the prudent Is Religion lost among the Learned and onely now found among simple ideots Or rather are not the Antiministerial adversaries so conscious to the true Ministers learned piety and their own impudent ignorance that they are loth and ashamed to bring the one or other to a publick test and fair trial resolving with the Circumcellions with more ease to drive them Circumcelliones inter Donatistas furiostores cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Continentes se vocitabant jus fasque omne evertenies sacerdotibus Ministris Catholicis vim inserebant omnia ditipientes c. Calcem cum aceto in oculos piorum ingerebant Vil. August c. 9. 1 King 18.21 than to dispute them out of the Church aiming not to satisfie any by their reason but to sacrifice all to their passion if they can get power Who doubts but that if the learned and godly Ministers in this sometime so famous and flourishing Church of England who seem now in the eyes of their enemies as if they had been taken by Pirates or Picarooms onely fit to be so thrust under Hatches not worthy to be spoken with to appear to be trusted or regarded if they might have so much publick favor which they despair not of and do humbly intreat as by solemn tryal and dispute to assert their Station and Function against their adversaries as some have in private ways done Who doubts I say but by Gods assistance whose mercy hath not will not ever forsake them they would make the halting and ungrateful people of this Church to see whether the Lord or Baal be God Whether I say the Primitive Order and Divine Constitutions of Christ which have on them the Seal of the Scripture the Stamp of Authority and carry with them all the beauties of holiness For right reason due order decency peaceableness and proportionableness to the great ends of Christian Religion together with their real usefulness confirmed by the happy experience of the Primitive times the purest Saints the best Christians the constantest Confessors holy Martys and most
flourishing Churches Whether I say these should continue in their place and power wherein God hath set them and out pious Predecessors have maintained them in this Church and Nation or these yesterday-novelties the politick whimseys and Jesuitick inventions of some heady but heartless-men should usurp and prevail in this Church after sixteen hundred years prescription against them and which are already found to have in them besides their novelty such emptiness flatness vanity disorder deformity and unproportionableness to the great end of right ordering Christian societies of saving of souls by edifying them in truth and love Eph. 4.10 11 12 13. that they have been already productive of such dreadful effects both in opinions and practises Mirabutur ingemuit â—â—hâ— se tam citò fieri Arianum Jeròn cont Lucif John 14.16 The Comforter even the Spirit of Truth he shall abâ—de with you for ever that they make the Protestant and Reformed Churches stand amased to see any of their kinde bring forth such Monsters of Religion as seem rather the fruit of some Incubus some soul and filthy spirits deluding and oppressing this Reformed Church than of that blessed and promised Spirit whose power whose rule whose servants have always been the most exactly and constantly holy â—ust and pure For any true Christians then to allow and foster such prodigies of Protestant Religion as some are bringing forth seems no less preposterous than if men should resolve to put out their eyes and to walk both blindfold and backwards or to renverse the body by setting the feet above the head Indeed it is putting the Reformed Religion to the Strapado and crucifying Christ again as they did Saint Peter after a new posture with his head downwards As if in kindness to any men they should take away their souls and make them move like Puppets by some little springs wyars and gimmers or by the Sorcery of some Demoniack possession For want of the favor of such a publick tryal and vindication of the Ministry 31. Therefore this Apology endeavors the Ministers defence Gen. 41.14 Zach. 3.4 I have adventured to present to the view of all Excellent Christians in this Church this Apology By which I have endeavored to take off from the Josephs and Josedecks of this Church those prisons and filthy garments wherewith some men have sought to deform them and to wash off from their grave countenances and angelike aspects the chiefest of those scandals and aspersions under which for want of solid reasons or just imputations against their persons and calling by some mens unwashen hands and foul mouths whose restless spirits cast out nothing but dirt and mire against them they are now so much disfigured to the world Isai 57. The wicked is as a troubled sea when it cannot rest whose waters cast up mire and dirt Tertul. Apolog. 2 Cor. 10.10 His bodily presence is weak and his speech contemptible so the false apostles the ministers of Satan 2 Cor. 11.13 The deceitful workers reproached St. Paul behinde his back That so odious disguises as of old to the Christians may render them less regarded and more abhorred by vulgar people This art of evil tongues and pens serving to colour excuse or justifie the injustice cruelty barbarity unthankfulness and irreligion of those who seek first to bait them in the Theatre by all publick disgracings and then to dispatch them Veri criminis defectus falsis supplet calumniis factis innocentes verbis deturpat matitia Sulpit. Docratistarum antesignanti B. Augustinum seductorem ani marum deceptorem clamitabant ut lupum occidendum tale facinus perpetraâ—i remistionem peccatorum obventurum Possid vit August For against these Beasts as Saint Paul sometime at Ephesus whom no reason learning gravity merit parts graces or age doth tame or mitigate the true Ministers of the Gospel even in this Reformed Church of England have now to contend for their Calling Liberties and Livelihood yea for their lives too if the Lord by the favor and justice of those that have wisdom courage and piety answerable to their places and power do not rescue and protect them 32. What Ministers I plead for 2 Cor. 2.17 Not as many which corrupt the Word of God 2 Cor. 11.13 Tit. 3.10 Nihil deformius est sacerdote claudicante qui non aequis rectis pedibus incedit in viis Domini Greg. Plus destruit sâ—nistra pravae viâ—ae quà m astruit dextra sanae doctrinae Bern. Non confundant opera tua sermonem tuum Proditores suâ— non praedicatores Christi quibus factis deficientibus viâ—a crubescit Jeron ad Nepot Nisi praeâ—â—es quod praedicas mendacium non Evangelium videbitur Lact. Inst lib. 3. cap. 16. Exemplum operis est sermo vivus efficatissimus Bern. Uâ— sumenti cibum non digerenti perniciosum est ita docenti non facienti peccatum est Id. Animata virtus est quae factis honestatur Cadaverosa qua verbis tantum macrescit Leo. Mysterium Theologiae non ut olim Philosophiae barba tuntum pallio celebratur Sed doctrinae sanitate vitae sanctitate Lact. If in any thing as weak and sinful men any of the true Ministers of this Church are indeed liable to just reproaches either of ignorance or idleness factiousness sedition any immorality or scandalous living and what Church of Christ can hope to be absolutely clear when even in Christs family and the Apostles times there was dross and chaff in the floor by Judas and Demas Simon Magus false Apostles deceitful workers Ministers of Satan c I am so far from excusing or pleading for them as to their personal errors and disorders that I should be a most severe advocate against them if after two or three admonitions they should be found incorrigible And this upon the same ground on which now I write this Apology namely in behalf of the honor of the Gospel the dignity of the true Ministry and the glory of the most sacred name of the Christians God and Saviour which idle evil unable and unfaithful Bishops and Ministers beyond all men cause to be blasphemed when they pull down more with the left hand of profaneness than they build with the right hand of their preaching betraying Christ with their kisses and smiting the Christian Reformed Religion under the fift rib when they seem with great respect to salute and embrace it Confuting what they say by what they do and hardning mens hearts to an unbelief of that doctrine which they contradict by the Solecism of their lives and maners either rowling great stones upon the mouth of the Fountain or poysoning the emanations of living waters or perforating the mindes and consciences of their hearers to such liberties and hypocrisies that they retain no more of true Religion and serious holiness than sieves can do of water As Salvian lib. 4. Facta verba sivi occinant Ambr. de Bo. m. Verba
futility a pueril vanity scarce a venial madness so much the worse in them by how much the contagion of their folly is prone to infect all that look upon them Non solum ipse cùm malè agit dignè perit sed alios secum indignè perdit Ambr. de Sa. dig Praepositorum vitia imitari obsequii genus videtur ne scelera ductoribus ex probrare viderentur si pie viverant Lact. Inst l. 5. for the plague and leprosie of a Ministers life cannot be kept within his private walls There is nothing more delicate and abhorring all sinful sords than the Ermine of Christian Religion and its true Ministry which sets forth the Lamb of God without spot or blemish who came to take away the sinful stains of mens souls by the effusion of his pretious blood The care of all good Ministers is so to live as shall not need the impotent severities of those Reformers who joy as much to finde faults in others as to mend none in themselves and are always eloquent against their own sins in other men Allow us onely to be as Ministers of the Gospel for the Churches good we desire no indulgences farther than the duty and dignity of our Calling doth allow and the strictest Conscience may bear No men shall more welcome mens favors than we shall do their just severities nor do we desire greater testimonies of mens loves to us than such as we use for the greatest witness of ours to them by never suffering them to sin through our silence or flatteries Let the righteous smite us and it shall be a kindness let them reprove us and reform us and it shall be a balm which shall not break our heads Psal 141.5 but our prayer shall ever be That we may not taste of the new dainties of those supercilious censurers and envious reformers of Ministers who are their enemies because they tell them the old truths and make them offenders for a word Isai 29.21 because they will not forbear to reprove their wickedness who heretofore seemed to hear them gladly till they touched their Herodiasses Mark 6.20 The less scandalous Ministers are the more that Hypocritical generation who have set themselves against them are bent to destroy them I intercede onely for such whose greatest offence is Eò acriores sunt odii causa quò magis iniquae Tacit. An. 1. That they give lest offence to any good Christians and do most good to this Church preserving still the purity and honor of their Calling and the Reformed Religion against the many policies of those who lie in wait to destroy it who are honored with and are an honor to the Function of the Ministry whose competent and in some excellent learning and holy lives Eò gratiori lumine quò spissiores tenebrae Tert. makes them still appear like bright stars in a dark and stormy night amidst the thick and broken clouds of envy and calumny which rove far beneath them however they are sometime darkned by their interposing If as to these mens holy Function Ordination and Authority I may be happy to give you O excellent Christians or any others any satisfaction as a Calling useful and necessary to the Church as of Divine Institution and Catholike practise in all setled Churches I shall then leave it to any men of good conscience to infer how barbarous and Antichristian a design it is how bad and bitter consequences it must needs produce by any arts and ways of humanâ— power and policy to destroy and exautorate these men and their Ministry in whose lives and labors the glory of God the honor of Jesus Christ and the good of mens souls are so bound up that theâ— cannot without daily miracles be separated or severally preserved And for the persons of the Ministers which I plead for I hoâ—â— to make it appear That for their casting thus into the fiery furnace 〈◊〉 mechanick scorn and fanatick fury or into the Lyons den of publick odium and disfavor there will be found by impartial Readerâ— of this Apology Acts 4.18 Gal. 4.16 Am I therefore become your enemy because I tell you the truth no more cause than was against Daniel or the threâ— children no more than for beheading John Baptist or stoning St. Stephen for beating and imprisoning the Apostles and charging them to speak no more in that Name of Jesus or for the Galatians hating St. Paul or the Beasts slaying the witnesses or the Jews seeking to stone and after crucifying the Lord Jesus Christ 33. Ministers infirmities do not abrogate their Authority or Office Not but that the very best Ministers of this Church own themselves still to be but poor sinful men and so not strangers to the common passions and infirmities of humane nature Men must not be angry that Ministers are not Angels or such Seraphins and flaming fires as admit no dross or defects incident to sinful mortality Though they oft fail as men yet have they not forfeited the Authority of their Calling as Ministers though they have dispenced the Gospel in weakness as earthen vessels yet hath the Treasure of Heaven and Power of God been manifested by them and in them Take them with all their personal failings yet they will hardly be matched or exceeded by any order of men or any Clergy in any Church under Heaven for they have not been behinde the very chiefest of true Ministers and far beyond any of these new pretenders Insomuch That I have oft been ashamed to see the necessity of this Apology Pro desensione samae licita est laus proptia Reg. Jac. 2 Cor. 12.11 and such like Vindications of the Ministry which ungrateful and impudent men extort from the Ministers of England when indeed as St. Paul pleads for himself instead of thus being compelled to an unwelcome yet just glorying they ought rather to have been commended and encouraged by others Truly it is to me a great trouble to finde out by any of their confused Pamphlets and obscure Papers what these Modellers of a new Ministry would be at in any reason of piety or prudence more to the advantage of this Church or the Reformed Christian Religion than hath been heretofore and may still be effected and enjoyed by the true and antient Ministry Would they have better Scholars in all kindes of good learning Acuter Disputants in controversies Clearer Interpreters in Commentaries upon the Sacred Texts Better Linguists More solid Preachers More pathetick Orators more fervent Prayers higher Speculatists in all true Devotionals Exacter Writers in all kindes of Divinity Would they have more grave comely prudent and consciencious dispencers of all holy Mysteries Or nobler examples of all piety and virtue than those which have every where abounded in the Ministers of the Church of England according to the several measures of their gifts and graces No I finde their enemies envy is more than their pity Non laudabisi pietatis aemulatione
sed improba virtutis invidia feruntur qui virtutem aspiciunt intabescuntque relicta Casaub For one century of scandalous Ministers which I fear was not so made up by exact sifting the pretioâ—â— from the vile but that it hudled up and kneaded some finer flowre with some bran How many hundreds were there then and are still of unblamable of commendable of excellent and most imitable Ministers in this Church As weighty as fair and as fit every way yea far beyond what any new stamp is likely to be for all holy admistrations But I finde it is not any new Truth or Gospel or Sacraments or Gifts or Graces or Virtues or Morals or Rationals or Reals which these new Ministers require or can with any forehead pretend All is but an affectation for the most part to have the same things in a new and worse way which because it is of their own invention they so eagerly quarrel at the former order maner of our Church and Ministry Many would have the same meat else they must starve Multi novitatis amore in veritatis odium praejudicium feruntur Quum illud pulcherrimum quòd verissimum id verissimum quòd antiquissimum Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Hel. or feed upon the wind onely it must be new dressed and dished up to the mode of Familistick hashes and Socinians Quelques choses Keckshoes by more plain and popular hands than those of the learned Ministers They would have a generation of Teachers rise up unsown out of the dust whose father should be corruption and whose sister confusion More vulgar submiss precarious facile dependent Preachers who should more consider an act or ordinance of man than a command of Scripture or dictate and stroke of Conscience be more steered by the events and various successes of Providence than by the constant precepts and oracles of Gods written Word Whose common places of divinity must fit any Eutopian Common-wealth what ever any power and policy shall form to their new fancies and interests whose Preaching and Praying shall make Christ and the Scriptures and the Sacraments all holy things and the Ministry it self of the Church meanly servile and compliant to any State design and secular projects Just as the sorry Almanack-makers do who command the Sun and Moon and Stars and the whole host of Heaven to assist any party whom they list to flatter or hope to feed upon Such planetary Preachers all true Ministers abhor to be and such their enemies deserve to have or to be who observing the winds of worldly and State variations Eccles 11.4 shall never sow the good seed of true Religion nor ever serve the Lord while they slavishly and sinfully serve the times Not but that all good Ministers know as wise and humble men how to be content in what Staâ—â— soever they are and to be subject to civil powers in all honest things Phil. 4.11 Rom. 13.5 with gratitude and due respect yet not so as to prostrate God to level Christ to subject Conscience to debase the glorious Gospel its due Reformation and its true Ministry and divinâ— Authority to the boundless lusts and endless designs of violent and rest less mindes Against all which and chiefly against those plots and practises which aim to overthrow the Reformed Christian Religion of this Church and its Ministry I desire this Apology may be as a Pillar and Monument to posterity of my perfect abhorrency That when I am dead â—f it hath any spark in it of an immortal spirit or living genius it may testifie for me and my Brethren the Ministers of my minde Luke 23.50 in after ages that as Joseph of Arimathea we neither gave counsel nor consent to those wilde or wicked projects which the ages will afterward see attended with most sad and deplorable effects either of Atheism Profaneness Ignorance and Barbarity or of Popish superstitions Heretical oppressions and Schismatical confusions which will follow the alteration and rejection of the antient true and Catholike Ministry of this Reformed Church which cannot but be attended with the subversion of many souls as to all stability or soundness in true Religion with the unsatisfaction of many and with the unspeakable grief and scandal of all those good Christians who love and wish the prosperity of this Church which I shall now endeavor to prove to be of a most Christian and Evangelical constitution chiefly by answering what is alleged by those who look upon both Church and Ministry as reprobate and would fain have power to damn them both without redemption And this they endeavor with as much justice and truth as Satan accused Job Job 1. and would have provoked God to destroy him without a cause OBJECTION I. That we have no true Ministry because no true Church-way in England I Finde there are many and great things objected by the Antiministerial party through ignorance weakness mistake or malice not onely against the Ministers and the peculiar office of the Ministry but also against the whole frame of our Religion especially as to the extern social maner of our holy Administrations Some of them deny us to be any true Ministers because not in any way of a true Church not having any true Religion owned or established and exercised among us in any right Church-way as they call it So that it is not onely the main pillars of Christianity the learned and godly Ministry which they would change But the whole model of our Church and frame of our Religion is that which these men would remove either pulling it down by force or undermining by fraud Therefore I have thought it necessary in the first place to countermine against these Moles and to establish against these Shakers and Subverters of the very foundations of our Church and Religion Here I must crave leave of you Answ 1. to whose favor I have dedicated this work whose highest excellency is your Christian Reformed Religion who esteem it your greatest glory with the Emperor Theodosius That you are Members of this Reformed Church and in this of the true Catholike Church to give these fanatick and cavilling disputers against our Ministry some account of that Religion which we profess and of that so much disputed and by some despised Church-way wherein we take our selves to be as upon surer grounds of divine truth so with much more order and decency as to antient patern and prudence than themselves That so as good Christians may be comforted and confirmed in their holy Profession so the world may see That we are neither ignorant our selves nor willingly deceivers of others in so great a matter as Religion is Of true Religion Vera est religio quae uni vero Deo animas nostras religat Aug. de Relig. Micah 6.8 James 1.27 which we publickly have professed and preached in this Church both with science and conscience with judgement and integrity First then We esteem True Religion to be the right
performance of those duties which we ow to the One onely true God or to any Creature for his sake That is upon such grounds to such ends and after such maner as God requires them of us in the several relations wherein we stand obliged to him or them Internal Lux est religionis in conscientia lumen in conversatione Bern. 1 Cor. 2.11 1 John 1.3 3.19 Nec deest Christus ubi est fides nec ecclesia ubi Christus nec societas ubi charitas nec templum ubi cor sanctum Cypr. This Religion is discharged by us first Internally in the Receptions and Motions of an enlightned and sanctified Soul to which none can immediately be conscious but onely God and a mans own spirit Herein we conceive the very soul life and quintessence of true Religion doth consist so far as it is to be considered apart from all outward expressions visible Form Society or Church Communion onely as having spiritual inward converse and fellowship with God and Christ by the graces of the holy Spirit although Christians should be in desarts dungeons prisons solitudes and sick beds amidst all forced sordidness disorders and dissolutions of any shew and profession of Religion as to the outward man This sincerity wants nothing of extern fashion or ornament to compleat its piety but is satisfactory both to God and a mans own conscience by that integrity of a judicious holy and devout heart which hath devoted all its powers and faculties to the knowledge meditation adoration imitation love and admiration of God according as he was pleased in various times and maners to reveal himself to it Heb. 1.1 As partly yet but darkly by the light of reason in rational and moral principles seconded with fears and strokes of Conscience which is a beam and candle of the Lord in the soul of man Prov. 20.27 Lucerna Domini Scintillans in intellectu radians in voluntate ardens in affectu fumans in desiderio flammans in amore scrutans iâ— conscientia exhilarans in virtute torquens in facinore Bern. 2 Tim. 3.16 2 Pet. 1.19 Matth. 10.26 Gal. 6.1 Et solidè fundanda ad amussim Scripturâ aedificanda veritate stabilienda charitate consummanda religio August Eò pulchrior est anima quo ad summam Dei pulchritudinem propius accedit Bradward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. N. s but more clearly by supernatural manifestations in dreams and visions in audible voices prophetical revelations or angelical missions By all which religious light was onely occasional and traditional but now most evidently compleatly and constantly in that declaration of his will to mankinde which is contained in the lively oracles of his now written and perfect Word the onely infallible rule of a good Conscience and foundation of true Religion According to which onely we measure it both as to its internals which are summarily comprehended in the love of God and its externals which are compleated in that charity which for Gods sake we bear and really exercise toward all men but chiefly to the houshold of faith that is the Church or Society of those who profess to believe in Jesus Christ as the onely Saviour of sinners This well-grounded and well-guided Religion as it is then an Internal Judicious and Sincere devoting of the whole soul to God as the supreme good offered us in Jesus Christ We esteem the highest honor and beauty of the reasonable soul the divinest stamp or character on mans nature the noblest property and capacity of the immortal spirit in us demonstrating not onely its common relation to the Creator which all things have but the Creators peculiar favor and indulgence to man whom he teacheth to fear enableth to serve and encourageth to love him above all As also mans capacity to attain that knowledge of the divine wisdom and that fruition of the divine love which onely can make it truly and eternally happy For true Religion thus seated in the soul of man 2. True Religion not barely speculative but also practical is not barely a speculative knowledge of God according to what his wisdom hath revealed of himself in his works and word As that he is what he is not as to any defects what he is in all positive excellencies in himself which yet is a great and divine light shining upon mans understanding from experience and from the historick parts of the Scripture But further it also shew us what God is to us in Nature Grace Law Gospel Works Word Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss de prof Chrâ—stians and Christs Incarnation what we are to God in Christ for duty and dependance what all things are to us as they are in God that is in his wisdom will power providence c. either making or preserving or disposing them for our good and his glory According to which light we come to desire to love to enjoy God in all things Eph. 1.23 and all things in him that is within those bounds of honor order and those lesser ends which he hath set in reference to the great ends of our good and his glory which are as a lesser circle in a greater having both the same centres At length God becomes the joy life beauty exaltation and happiness of the believing soul by it s often contemplations of him and sincere devotions to him whence we come to have an humble sight ingenuous shame penitential sorrow and just abhorrence of our sinfulness vanity deformity vileness and nothingness compared to God and apart from him After this our wills come to be enclined to him as the most excellent good and perfecting Beauty drawn after him and duly affected with him to fear him for his power and justice to venerate him for his excellent majesty and glory to admire him for incomprehensible perfection to love him for his goodness in himself in all things and in Christ above all in whom his love grace and bounty is most clearly discovered and freely conveyed to us We come to believe him for his veracity or infallible truth in his Law and Gospel to be guided by his unerring wisdom and directions which are discerned in the mandates of his Word to us and agreeable motions of his Spirit in us which are always conform to each other Virtus Spiritus sancti in mâ—tibus veritas verbi in mandatis suavissiâ—â— inseparabili nexu conjuncta sunt nec magis ab invicem distrahi possunt quà m calor solis à nativo lumine Quum à Spiritu sit veritas ut inveritate sit Spiritus necesse est August We come also to obey him in all things for his soverein Empire and Authority to trust in him at all times for his faithfulness and immutability to hope in him and to wait patiently for the consummation of his rich and pretious promises 2 Pet. 1.4 both in grace and glory All which we believe upon the divine testimony of the written
Word however we cannot by bare humane reason comprehend or demonstrate them oftentimes praying to God as all sufficient omniscient omnipresent and omnipotent supplicating for that from his grace power and bounty which we have not deserve not nor can attain otherways in this lapsed corrupted and cursed estate of our nature Eph. 2.5 By g ace ye are saved Which owes all its reparations onely to the free grace of God manifesting himself in his works and words also in those secret inward operations of the Spirit upon the conscience and whole soul by illuminations Blanda violentia victrix delectatio Aug. restraints terrors convictions conversions sweet yet powerful attractions victorious yet delectable prevailings agreeable to the nature of the soul and the liberty of the will which then recovers its true liberty Quò strictius ad Deum ligamur eo perfectius liberamur à peccatorum pondere pravitatum vinculis nec reatu nec terrore nec infirmitate amplius detinemur aut opprimimur August Non dii facti sumus sed divini non in Dei essentiam transmutamur sed in sanctam hoc est divinam naturam reparamur quantum satanae lapsi tantum Deo reparati confirmamur Prosp when by the cords of Gods love its unwillingness is bound up and its chains of violent lusts are taken off Whence such great impressions and real changes are made upon every rational faculty in the soul as those from darkness to light from captivity to freedom from death to life according to the several representations of Gods excellencies in nature in morals and in mysteries wherein the exceeding great riches of his free-grace and love to us in Christ Ephes 1.9 2.7 hath the most softning melting and transforming influence which fully received upon the soul the whole-man in minde and spirit in fancy understanding judgement memory will appetite affections passions and conscience becomes partaker through grace of a divine nature 2 Pet. 1.4 compared to what he was and becomes a * 2 Cor. 5.17 new creature not as to its essence but as to all ends principles motions and actions which are begun and continued designed and ended in holiness that is in humble and unfeigned regards to the glory of God and exact purposes of conformity to the will of God in his written Word New creatures by a newness of grace in which we remain what we were Men but are made what we were not Saints 3. Scripture the only rule of true Religion 1 Tim. 3.15 Heb. 4.12 Acts 7.38 Rom. 3.2 To which Word of God in the Scriptures we being guided and directed by the constant and most credible testimony of the Church of Christ that pillar and ground of Truth so as to receive and regard them They at length by Gods grace on the heart demonstrate themselves by their native and divine light to be the very Word of God those lively oracles which set forth most divine precepts paterns prophecies histories and mysteries proffers also and promises of such good things as the soul would most desire most wants and onely can truly delight in living and dying and to eternity Religion consists in no fond fancies Beyond * Hoc prius credimus non esse ultra Scripturas quod credere debeamus nobis curiositate non opus est post Christum nec inquisitione post Evangelium Tertul. de praes ad Hae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Nos tantum Scripturas sacras habemus plenas inviolatas integras eas vel in purissimo fonte vel in pura translatione bibimus Sal. de Gub. l. 5. Tantummodo sacris Scripturis canonicis hanc ingenuam debeo servitutem quà eas solas ita sequar ut conscriptores earum nihil omnino in eis eâ—rasse nihil fallaciter posuissè non dubitem August ep 19 ad Jeron Si canonicarum scripturarum authoritate quidquam firmatur sine ulla dubitatione credendum est Aliis verò testibus tibi credere vel non credere liceat August ep cap. 12. these Scriptures which we justly call The Word of God understood in their true sense and meaning we do not own any thing for a ground rule or duty in Religion Nâ—r are we at all moved by those bold triflings and endless janglings about Religion Grace Spirit and Inspirations which weak and vain men looking to their own foolish fancies and not to the divine Oracles do scatter too and fro as chaff to blinde the eyes of simple and credulous people which would make Religion a matter of novelty and curiosity of cavilling meerly and contending of censuring and condemning others of self-confidence and intollerable boastings of sequaciousness and feminine softness of custom onely and paternal example or of ease and idleness where out of a lazy temper neglecting all ordinary means Ministry and duties some men expect by special inspirations and dictates to have their defect of pains and industry supplied Or else they place their Religion in the adhering to some party and faction in popular and specious insinuations and pretensions or in admiration of mens persons and gifts or in the prevailencies of power and worldly successes or in unjust gain and sacrilegious thrift or in great zealotries for some new form and way of constituting disciplining and governing Churches or in boldness to affirm to deny and to do any thing or in meer verbal assurances and loose confidences of being elected and predestinated to happiness of being called to be Saints and Preachers and Prophets in a new and extraordinary way to advance such opinions and practises as no holy men of old ever knew acted or owned for Religious or lastly in railing upon despising and seeking to destroy all those that approve not or follow not those self-conceited confidences and violent extravagancies which some men affect in their rude and unwarrantable undertakings Such were the fanatick mad and at last sad Religion of those Circumcellions of old and those Anabaptists and other later Sects in Germany * Sleidan Com. l. 10. ad an 1535. who wanted nothing but constant successes and continued power to have made all men as wilde and wicked as themselves or else to have destroyed them Alas who sees not how far different and much easier to sinful flesh and blood to vain ambition and proud hypocrisies these pretty soft fallacies these froths and fumes those great swelling words 2 Pet. 2.18 and titles of vanity That God is their Father that they are Saints and spiritual inspired Prophets sent of God to call the World to repentance to reign with Christ Those rotten sensualities of Religion as some blasphemously call it those libidinous excrescencies those lying prophecies c. How much easier I say these are than those humble sober exact and constant tyes of Conscience and duties of true Religion by which holy men and women in all ages have given all diligence to make their
calling and election sure 2 Pet. 1.10 Non est vera aut firma certitudâ— gloriae sine diligenti industria gratiae Chrys Phil. 2.12 1 Cor. 15.32 I die daily Verè Christum sequi est omnia perpeti indies crucifigi jugiter â—iâ—ri Prosp 2 Pet. 1.6 1 Pet. 4.18 Non vult Deus ut delicato itinere ad caelum perveniamus Jeron Aut hoc non est Evangelium aut bi non sunt Evangelici Luth. Vana est religio quae sceliri locum facit Aen. Syl. Vanâ— est religio quae vera non est nec vera esse potest nisi certa sit firtâ—a aequabilis sibi semper constans in omnibus una Tertul. Hoc primum invenimus quod perditissimi sumus nec nisi quaerendo Deum salvari possumus August to work out their salvation with fear and trembling by hearing reading searching and meditating on the Scriptures by repenting fasting praying watching and weeping by examining trying judging and condemning their sinful self even in the most specious and successful actions Thus by mortification and self-denial coming to the Cross of Christ taking it up bearing it and fastning themselves to it as to all just strictnesses holy severities and patient sufferings still endeavoring to abound in all exactness of justice charity meekness temperance and innocency before God and man Thus going with some holy agony through many difficulties the narrow way true Christians having done all enter in at the strait-gate which leads to life and are scarcely saved These were harder disciplines and rougher severities of piety than our delicate novelists our gentle Enthusiasts our smiling Seraphicks our triumphant Libertines our softer Saints can endure which makes them so impatient as Ahab to Eliah and Micaiah to hear and bear the words of faithful and true Ministers which seem as hard sayings when they recommend and urge these Scripturals and Morals of truth and holiness â—ustice mercy and humility Micah 6.8 to be the onely reals of Religion In which the duty rule end comfort and crown of true Religion do consist whose greatest and surest enjoyment is self-denial bringing the lost soul to finde it self lost and to seek after God and having found him to follow him with all obediential love with a pious impatient panting and thirsting after happiness in him by the ways of holiness as having none in Heaven or Earth comparable to him still earnestly pressing toward him as always and onely wanting him in the fullest enjoyments of all things here unsatiably satisfied with his unsurfetting-sweetness ever filled with him yet ever longing more to partake of him The soul in this its excessive thirst and spiritual feaver being confident it can drink up that Jordan that ocean of divine fulness which alone it sees can give it an happy satisfaction to eternity 4. The Souls search after and discoveries of God The devout and pious Soul thus intent to God and content with him is not always sceptically wandring in endless mazes and labyrinths of Religion either groping in obscurities or guessing at uncertainties or grapling with intricate disputes or perplexed with various opinions or shifting its parties or doubting its profession or confounding its morals or dazeling its intellectual eye by looking to prospects of immensity and objects of eternity which are so remote from it and far above it that it onely sees this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Quod est omni creaturà melius id Deum dicimus Aug. Retract That it can see nothing of that transcendent Good which we call God Who is indeed that superexcellent excellency which we can least know as he is and can no way comprehend in his ineffable essence and most incomprehensible perfections But the Soul in its religious search after and devout applications to this supreme Good which it esteems as its God stayes and solaces it self as Miners do who still follow and chiefly intend the richest Vain with those lesser grains and sparks of divine goodness and beauty which it findes every where scattered in its passage among the Creatures which are as little essays pledges and tokens of that divine glory and excellency which must needs be infinitely more admirable and delectable in God himself The pious which is the onely wise and well advised Soul Habet Deus testimonia totum hoc quod sumus in quo sumus Tert. l. 1. adv Mar. Psal 111.2 Psal 8. Dei opera sunt quotidiana miracula consueta vilescunt Aug. Rom. 1.20 so soon as ever it seriously searcheth after God findes him in some kinde or other every where present and in every thing lovely yea admirable both within and without it self yet still it conceives him to be infinitely above it self and all things Something of God it discovers and accordingly admireth adoreth praiseth loveth and exalteth him in the order goodness greatness beauty variety and constancy of his works which are every day visible something it perceives of his sweetness and delectableness in the sober moderate and holy delectations which our senses afford us when they enjoy those objects which are convenient and fitted for them something it observes of divine wisdom power benignity and justice in the experiences of Gods providence bounty and patience which the histories of all times afford something it discerns of God in those common beams and principles of reason which shine in all mens mindes and are evidenced in the consent of all Nations Amplissin a merâ— est bona conscientia Hic murus aheneus c. Prima est bac ultio quod se Judice nemo nocens absolvitur c. Juv. Matth. 1.6 8. If I be a father c. Offer it now to thy Prince c. Tam pater tam pius tam beneficus nemo Tert. de Deo Sometime also in the reflexions terrors or tranquilities of its own and other mens consciences which are as the first Heaven or Hell rewarding the good or punishing the bad intentions and actions of every man More fully it sees God in the manifestations of the divine Word in the exactness of the Moral Law in the rules of Justice given to all men of which their own reason and will is the measure and standard Being commanded to do to other men as we would have them do to us Matth. 7.12 yea and to do to God also in the relations whereby we stand obliged to him for duty love and gratitude as we would have others do to us when we are as fathers or masters or friends or benefactors or well-willers against which to offend is by all men thought most barbarous unjust and wicked how much more against God who hath the highest merit upon us Yet further the Soul searching after God findes his wisdom and prescience in all those prophetical predictions and many prefigurations of things to come Idoneum est divinitatis testimonium veritas divinationis Tert. Apol. c. 20. which from several hands and at several times derived have
yet punctually been fulfilled chiefly in the coming of the Messias the sum center and consummation of all prophecies and promises which setting forth the nature love life and death of Jesus Christ were all most exactly accomplished in him and by him on whom were those notable signatures and characters of the divine wisdom and power John 1.14 that his glory appeared to men as the glory of the onely begotten Son of God full of grace and truth The freeness and fulness of this Evangelical grace and truth by Jesus Christ the faithful Soul further discerns in the sacred emblems and seals of the holy Sacraments by which the divine goodness is represented and conveyed to us under the notions and efficacy of those things which are most necessary to our lives either for Being or Ornament to nourish us to cleanse us and to chear us Moreover the pious Soul sees God in the exemplary patience of the holy Martyrs in the miraculous constancy of the heroick Confessors in the humility of true Penitents in the purity and amendment of real Converts in the contentedness of true Believers in the mertifulness and charity of true Christians in the mortifyings and self-denyings as to this world of all true Saints which are followers of Christ and lastly in that holy ordination and succession of the Evangelical Ministry which as Christ instituted for the Churches good so he hath through all the vicissitudes of times amidst all oppositions preserved it to these days and by it the knowledge of God and the faith of Christ in the World The devout Soul still guided and going on by the light of the Ministry discerns something of God which is yet more retired secret and ineffable in the enlightnings softnings serenities enlargements calmings and comforts which are made by a divine power and supernatural influence upon it self where it beholds the brightest glimpses of divine glory through the face of Jesus Christ and by the efficacies of his most sweet and holy Spirit who is both God and man subject to our infirmities sensible of them and victorious over them Him the Soul answerably loves as man with a love of union and complacency as God with the love of admiration and extasie as both God and man with a love of adherence and satisfaction Heb. 7.25 As one that hath undertaken and is able to save it to the uttermost reconciling it with preparing it for and uniting it to the supreme Good God All these excellencies of Christ it sees diffused and derived to it by convenient means instituted and continued in the Church which as pipes laid into the Oceans unexhaustible fulness draw from it not to what measure it can give but to what we want and can receive At length this devout Soul by this daily confluence of many heavenly Meditations holy Motions and happy Experiments flowing like lesser rivolets from all parts of the Creation from Scripture and from its own with others experiences to this stream of the knowledge of God It findes it self by degrees advanced like Ezekiels Ezek. 47. waters from vulgar and shallow conceptions and answerable affections to mighty and profound contemplations which gathering strength by their daily increasings like an imperious and irresistible torrent carry away the devout Soul in its holy propensities and impetuous fervencies toward God Impatient of any stop or hinderance till at last it comes as all Rivers into the Ocean to be wholly resigned and happily resolved into its Alpha and Omega its principle and perfection its fountain and its fulness God So then when the Soul in ways of true Religion comes to know and love and serve God it is not conversant in vagrant fancies in uncertain speculations in in-significant notions but it so far really enjoys him as it loves him and loves him as it sees him and sees him as it seriously and deliberately observes him there being nothing of true Religion in volatile spirits and transient glances which it doth most evidently though not perfectly darkly yet truly in those glasses of the Creatures in the Scriptures 1 Cor. 13.12 and in its own Conscience in all ways of Goodness Truth and Holiness in lights Natural Moral and Evangelical by all which the Soul as the Eye sees somewhat of the divine glory of that invisible Sun in the descents scatterings and aptitudes of its beams whose infinite and intire brightness it cannot without injury to it self fully and immediately behold Exod. 33.20 So that herein we see true and solid Religion both by its light and holiness its truth and practise abundantly discovers the fancifulness levity pride vanity fondness and futility of all those giddy opinions and pretensions by which some men seek to amuse the world and to abuse honest hearts And also it shews its own real worth beauty dignity fulness usefulness wisdom and power by all which it fits and fills the Souls various faculties and vast capacity And in so doing it gives the devout Soul the greatest evidences and surest demonstrations of its own immortality Malunt impii extingui quà m ad supplicia reparari Mi. Fael Souls immortality discovered in true Religion beyond what any arguments drawn from ordinary reason and philosophy can do All which the Atheistical impudence of some men easily eâ—ude having no experimental knowledge of God and living without God in the world they are content to imagine an utter extinction of their souls Whereas the sanctified Soul concludes and glories in its immortality which it endeavors to improve to a blessed eternity when it considers seriously and alone whence can those high and holy enlargements desires and designs arise so far above and beyond all worldly objects and enjoyments whence that unsatisfiedness which carries the soul of man with ambitious impatiencies to this height of coveting after a blessed eternity Rom. 2.7 and the supreme Good God blessed for ever Whence this magnetick tendency and divine traction of love to God and to his infinite goodness but onely from the Father of our spirits and Fountain of our souls God And why all these meditations desires and motions planted in us by so good and wise a Creator if never to be enjoyed by us in those satisfactions which onely can flow from some divine and perfective object Sure it is all one to omnipotent goodness to fill us with the perfect good desired as to endue us with the desires of that good which are but our torments and imperfections if never to be in completion Our very desires of Heaven would else be our Hell and our longings after happiness our misery Nor is it agreeable to the methods of divine wisdom and goodness to plant frustaneous and vain desires or Tantalising tendencies in mans nature which he hath done in no other Creature who attain whatever they naturally covet or have innate propensities to The same divine power having prepared the object hath also implanted the desire This unproportionableness of the Creators dealing with
man is less to be imagined when we consider in the sacred story That man had most of divine counsel and deliberation in his Creation Gen. 1.26 not as needful to God who can work by omniscient and omnipotent power in an instant but implying to us those most exact and accurate proportions observed by the great and all-wise Creator in his formation of man All other Creatures rising up as bubbles on water so soon as the formative Word of God in its several commands fell like distinct drops from Heaven on the face of the great deep the Chaos or Abyss But man as a signet or seal was graven by a special hand and deliberate method of God with the marks and characters of his own holy image in spirituality wisdom righteousness purity liberty eternity and a proportionate capacity to enjoy whatever felicity he can understand and desire 5. Mans improvement That if we raise man to the highest glory and perfection which he covets and is capable of in this world of vanity and mortality we shall see something in him of a little god like the figure of a great monarch expressed in a small model or signet For bring him from the sords of his nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. from his infant infirmities from his childish simplicities from his youthful vanities redeem him by the politure of good education from his rustick ignorance his clownish confidences his brutish dulness Stolida ferocia Tac. his country solitude his earthy ploddings his beggarly indâ—gences or covetous necessities rack him off further and refine him from the lees of sensual and inordinate lusts from swelling and surly pride from base and mean designs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de Cupiditat from immoderate affections violent passions unreasonable impulses and depraved temptations from within or without Then furnish him with health procerity and beauty fortifie him with competent strength both single and social endue him with all wisdom both divine and humane which the minde of man is capable of compass him with all fulness and plenty invest him with that publick honor which as beams of the Sun concentred in a Burning-glass arising from the consent of many men to unite the honor of their protection and subjection in one man makes up the lustre of a majesty something more than earthly and humane coming neerest to the resemblance of what is divine and heavenly Adde to these endowments of power opportunity and place to do good those real and useful graces those charitable and communicative virtues which enlarge the nobler soul to a love of the publick good and a zeal for the common welfare of mankinde in works of humanity gentleness pity patience fortitude justice mercy benignity and munificence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. è Menandro How goodly a creature is a man while he continues a man Exod. 22.28 Psal 82.6 John 10.34 Magistrates are called gods Paternum est docendi munus Psal 34.11 Jer. 9.34 Beatitudo est interminabilis vitae perfecta possessio Boet. What can more lively express to us a terrene visible Deity whom we may without Idolatry own and reverence so far as without blasphemy we may call such a man a God while he wisely teacheth and instructeth others a work worthy of a Parent a Prince a God or he powerfully protects or he bountifully rewards or justly punisheth or mercifully pardoneth or graciously loveth others and rejoyceth in their well-doâ—ng and happiness without any design or interest of his own Yea what do we ordinarily wish and expect or fancy more from God than all these excellencies of which we see there are some sparks and beams even now in mans nature sublimated to infinite perfections and extended to us with eternal durations is not this that estate of full enjoyment which we call Heaven Wherein we hope never to want those divine and immediate communicatings with the all-sufficient bounty and unenvious benignity of God is as well able so no less well pleased to impart to the soul than its necessities do require and its desires ambitiously and unsatiably covet to be supplied by them Not oneâ—y in order to this natural and politick Being which as men we have with men for a moment which is daily pressed upon with the fatal and inevitable necessity of dying which is a ceasing to enjoy God by the mediation of the Creatures in this visible world but also in reference to that rational religious spiritual gracious perfect and unchangeable Being whereto we naturally aspire for who would not be ever happy by enjoying himself in the wisdom strength beauty fulness love and sweetness flowing for ever from the excellencies of the Creator The fruition of whom is onely able to exclude aâ—l defects and fears to satisfie all desires to reward all duties to requite all sufferings to compleat all happiness to crown and perfect all true Religion which in Heaven shall be no other than what we desire it to be here on Earth that is a right knowledge and a willing performance of that duty which the reasonable creature Man ows for ever to God First as his Creator Conservator and Redeemer by Jesus Christ. 6. True Religion internal instates the Soul in Christ and in the true Church 1 Cor. 2.10 11. John 15.5 He that abideth in me and I in him c. 2 Tim. 2.19 The Lord knoweth them that are his Extra ecclesiam non est salus This then we look upon as the Religious frame and temper of a reasonable Soul in its internal dispositions and private devotions toward God it self and others By which it is daily preparing for a glorious and blessed immortality of which holy frame it self onely can be conscious with God and the greatest evidence is That sincerity of heart which hath no other rule but Gods Word no other end but Gods glory and no other comfort but in the constancy of this disposition which is the fruit of Gods holy Spirit in it Certainly such a Soul cannot but be in and of the true and to man invisible Church of God so far as it hath a mystical spiritual and invisible life which consists in the union to Christ as the head by faith love and all other obediential graces of his Spirit which are common to every true believer Out of this Church its most true There is no revealed salvation possibly to be had for any that live to be masters of their own reason will and actions Yea further such a religious soul hath a capacity of and right unto that external visible politick and social communion with the Church of Christ where ever Christians enjoy outward fellowship with one another in publick profession Which communion however such a soul solitary it may be and sequestred from all Christian company may not actually enjoy being forcibly denied that happiness of which many do wilfully and peevishly deprive themselves by proud or peevish and uncharitable separations through
banishment prison captivity sickness c. Yet that Christian belief love and charity which such an one bears to Christ and to the Catholike Church of Christ scattered in many places and different in many ceremonial rites and observations These I say do infallibly invest this solitary Christian in communion and holy fellowship with the whole Church of Christ in all the World as brethren and sisters are related as near kinred when they are never so far a sunder in place which owns the same God believes the same common salvation by the same Lord Jesus useth the same seals of the blessed Sacraments Ephes 4.5 Jude 2. professeth the same ground of faith and rule of holiness the written Word of God and bears the like gracious and charitable temper to others as sanctified by same Spirit of Christ which really unites every charitable and true believer to Christ and so to every Mâ—mber of true Church however it may want opportunities to express this communion in actual and visible conversation either civil or sacred by enjoying that society as men or that ordinary ministry as Christians which is by Christ appointed in the Church as well for its outward profession distinction and mutual assistance as for its inward comfort and communion with himself The willing neglect of all such extern communion and the causeless separation from all Church-fellowship in Word Sacraments Prayer Order and charitable Offices must needs be inconsistent with any comfort because against charity and so far against true Religion and the hopes of salvation For those inward graces wherein the life and soul of Religion do consist are not ordinarily attained or maintained but by those outward means and ministrations which the wisdom of God in Christ hath appointed for the Churches social good and edification together In the right enjoyment of which consists that extern and joynt celebration or profession of Christian Religion which gives Being name and distinction to that society which we call The Church of Christ on Earth And this indeed is that Church properly which is called out of the World which as men we may discern and of which both in elder and later times so many disputes have been raised which we may describe to be An holy company or fraternity of Christians who being called by the Ministry of the Gospel to the knowledge of God in Christ do publickly profess in all holy ways and orderly institutions that inward sense of duty and devotion which they ow to God by believing and obeying his Word Also that charity which they ow to all men especially to those that profess to be Christs Disciples and hold communion with his Body the Catholike Church Herein I conceive That the social outward profession of Religion 7. Of the Church as a visible society of Professors believing in Christ. Ea est Catholica ecclesia quae unicam candem semper ubique fidem in Christo veram Scripturis sundatam profitetur Vâ—n Lyrin Eph. 2.9 As Fellow-Citizens of the Saints and of the houshold of God Ye are built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief corner stone c. as it is held forth in the Word of God in its Truths Seals Duties and Ministry makes a true Church among men And the true Church as Catholike yea any part or branch of this true Catholike Church whose Head Foundation Rites Seals Duties and Ministry are for the main of the same kinde in all times and places cannot but make a right profession of true Religion as to the main essence and fundamentals which consists in truth holiness and charity However there may be many variations differences and deformities in superstructures both of opinion and practise For however particular Churches which have their limits of time and place and persons circumstances which necessarily circumscribe all things in this world are still as distinct arms and branches of a great Tree issuing from one and the same root Jesus Christ and have the same sap of truth and life conveyed in some measure to them 1 Cor. 3.12 If any man build upon this foundation gold c. stâ—bble c. V. 15. If his work be burnt he shall suffer loss but he himself shall be saved Eph. 4.4 There is one Body and one Spirit one Lord one Faith one Baptism c. V. 16. The whole body is fitly joyned together according to the effectual working in the measure of every part c. Uâ—us Deus unam sidem tradidit unam ecclesiam toto orbe diffudit hanc aspicit hanc diligit hanc dâ—fendit Quolibet se quisque nomine tegat si huic non societur alienus est si hanc impugnet inimicus est Oros 7. c. 35. Joh. 15.2 Every branch in me that beareth not fruit my Father taketh away 2 Pet. 2.1 2 Tim. 2.18 1 Cor. 12.25 That there should be no schism in the body 2 Joh. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ hath the Father and the Son by the same way of the right Ministry of the Word Sacraments and Spirit so that in these respects they are all of one and the same Catholike Body communion descent and derivation yet as these have their external distinctions and severings in time place persons and maners or any outward rites of profession and worship so they usually have distinct denominations and are subject to different accidents as well as proportions Some branches of the same Tree may be withering mossy cancred peeled broken and barren yea almost dead yet old and great and true Others may be more flourishing fruitful clean and entire though of a latter shooting for time and of a lesser extension for number and place yet still of the same Tree so far as they have really or onely seemingly and in the judgement of charity communion with relation to and dependance on the Root and bulk being neither quite broken off and dead by Heretical Apostacies denying the Lord that bought them or damnable errors which overthrow the Faith nor yet slivered and rent by Schismatical uncharitableness proud or peevish rents and divisions Which last although they do not wholly kill and câ—op off from all communion with the Church of Christ yet they so far weaken and wither Religion in the fruits and comforts of it as each Schism pares off from its sect and faction that Rinde and Bark as it were of Christian love and mutual charity through which chiefly the sap and juyce of true Religion with the graces and comforts of it are happily and most thrivingly conveyed to every living branch of the Catholike Church so as to make it live at least and bring forth some good fruit however it be not so strong fair and ample as others may be As the Church of Sardis which had a * Rev. 3.1 name to live and was dead in some part and proportion
yet is bid to watch and strengthen the things that remain which are ready to die c. 8. Of the Church as called Catholike See learned Dr. Field of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point then Touching the true Church of Christ in regard of outward profession and visible communion to the touch of which part my design thus leads me I purpose not so far to gratifie the endless and needless janglings of any adversaries of this Church of England as to plunge my self or the Reader into the wide and troubled Sea of controversie concerning the Church Considering that many good Christians have been and still are in the true Catholike Church by profession of that true faith and holy obedience which unite to the Head Jesus Christ and by charity which combines the members of his Body together although they never heard the dispute or determination of this so driven a controversie As many are in health and sound who never were under Physicians hands or heard any Lecture of Anatomy Yea although they may be cut off and cast out of the particular communion of any Church by the Anathemaes and excommunicating sentences of some injurious and passionate Members of that Church yet may they continue still in communion with Christ and consequently with his Catholike Church that is with all those who either truly have or profess to have communion with Christ My purpose is onely to give an account as I have done of true Religion in the internal power of it so also of the true Church as to the external profession of Religion That thereby I may establish the faith and comforts of all sober and good Christians in this Church of England That they may not be shaken corrupted or rent off by their own instability and weakness or by the fraud and malice of those who glory more in the proselytes they gain to fanatick factions by uncharitable rendings from this Church than in any communion they might have in humble and charitable ways with the Catholike Church or any of the greater and nobler parts of it which they most impertinently deny to be any Churches or capable of any order power joynt authority larger government or ampler communion For the Catholike Church of Christ that is Ignat. ep ad Phil. Cypr. de unitate Eccl. Solis multi radii unum lumen August lib. de unitate ecclesiae Et omnes patres Eph. 1.22 Christ the Head over all things to the Church 1 Tim. 3.15 The Church of the living God the pillar and ground of truth Heb. 12.23 The Church of the first-born Tot ac tanta ecclesia una est illa ab Apostolis prima ex qua omnes Tertul. de prae ad Hae. c. 30. Eph. 3.10 21. 5.23 Christ the Head of the Church and the Saviour of the Body V. 32. Christ and the Church Col. 1.18 Christ the Head of the Body the Church 1 Cor. 12. The Body is not one Member but many c. vidâ— the universality of those who profess to believe in the name of Jesus Christ according to the Scriptures That this is primarily and properly called a Church often in Scripture there is no doubt As the whole is called a Body in its integrality or compleatness of parts and organs whose every limb and part is corporeal too and of the Body as to its nature kinde or essence This Church which is called The Spouse and Body of Christ is as its Head but one in its integrality or comprehensive latitude as the Ark containing all such as profess the true faith of Christ And to this are given as all powers and faculties of nature to the whole man primarily and eminently those powers privileges gifts and titles which are proper to the Church of Christ however they are orderly exercised by some particular parts or members for the good of the whole The essence integrality and unity of this Catholike Church consists not in any local convention or visible communion or publick representation of every part of it but in a mysterious and religious communion with the same God Ecclesia in universum mundi disseminata unam domum habitans unam animam cor os abet Iraen l. 1. c. 3. Eph. 4.4 5. Jude 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Dial. cum Tryphone by the same Mediator Jesus Christ and to this Mediator Jesus Christ by the same Word and Spirit as to the internal part of Religion also by profession of the same Truth and common Salvation joyned with obedience to the same Gospel and holy Ministry with charity and comly order as to the external In this so clear an Article of our Faith I need not bestow my pains since it is lately handled very fully learnedly and calmly by a godly Minister of this Church of England * Mr. Hudson of the Catholike Church Tot tantae ecclesiae una est illa ab Apostolis prima dum unam omnes praebent veritatem Tert. de prae to whose Book I refer the Christian Reader 9. Of a National Church or distinct and larger part of the Catholick This name of Church being evidently given to the universality of those who by the Ministry of the Gospel are called out of the way of the World and by professing of it and submitting externally to its holy Ministry Order Rules Duties and Institutes are distinguished from the rest of the World It cannot be hard for any sober understanding to conceive in what aptitude of sense any part of this Catholike Church is also called a Church with some additional distinctions and particular limitations visible and notable among men and Christians by which some are severed from others in time place persons or any other civil discriminations of policy and society Which give nearer and greater conveniences as to the enjoyment and exercise of humane and civil so of Christian communion and the offices or benefits of religious relations 1 Cor 1.2 To the Church of God which is at Corinth Acts 13.1 The Chu ch of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 Tit. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 3. Ecclesiam apud unamquamque civitatem condiderunt Apostolâ— Ã quibus traducem fidei semina doctrinae caeterae ecclesiae mutuatae sunt Tertul. de Prae. c. 20. Consuetudo est certissima loquendi norma Quinâ—il The Spirit of God in the Scripture gives sufficient warrant to this stile and language calling that a Church as of Rome Ephesus Corinth Jerusalem Antioch c. which consisted of many Congregations and Presbyters in a City and its Territory or Province So the Apostle Paul in his Epistles to several Churches distinguisheth them by the civil and humane distinctions of place and Magistracy and the Spirit of Christ to the Asiatick Churches calleth each a Church distinctly which were in great associations of many faithful under many Presbyters And these under some chief Presidents Apostles Angels or Bishops residing
in the prime or Mother Cities where Christianity was first planted end from whence it spred to the Territories or Provinces about One would think besides common speech among all Christians which is sufficient to justifie what word is used to express our meanings to others That this were enough to confute the simplicity or peevishness of those who to carry on new projects dare aver That they know no such thing as a National Church 1 Pet. 2.9 Ye are an holy Nation a peculiar people may be said of any Christians and with much coyness disdain to own or understand any relation of order duty subordination or charity they have to any such Church Of which they say they know no virtue no use no necessity no conveniencies as to any Christian and Religious ends Which so wilful and affected ignorance was never known till these latter and perilous times had found out the pleasure of Paradoxes by which men would seem wiser and more exact both in their words and fancies than either pious antiquity or the Scriptures Hoping by such gross and unexpected absurdities which would fain appear very shie and scrupulous in language to colour over Shismatical and Anarchical designs and under such fig-leaves to hide the shame and folly of their factious agitations and humors which makes them unwilling to be governed by any in Church or State without themselves have an oar in the Boat and a share in the Government This poor concernment of some mens small ambitions makes them disown any Church but such a conventicle or parcel as some men fancy to collect and call which they infect with the same fancies of sole and full Churchship and separate Power Whereas the Lord Jesus Christ always first called men by his Ministers to his Church and by Baptism admitted them and by meet Governors whom he sent and ordained ruled them as his flock in greater as well as lesser parties Gen. 32. as Jacob did his distinct flocks in the hands of his sons By the same Cynical severity these men may deny they have relation to any other men being themselves compleat men or at most that they are to regard none but their families where they live and so cast off all observance to any greater Societies in Towns or Cities or Commonweals yea and all sense of humanity to the generality of mankinde whom they shall never see together or be acquainted with Who doubts notwithstanding this morose folly but that as in all right reason equity and humanity every man is related by the common nature to all mankinde so also to particular polities and societies of men greater or smaller according to the distinct combinations into which providence hath cast him with them either in Cities or Countreys With whom to refuse communion and disown relation is to sin against the common principles of society order and government which are in mans nature which God hath implanted Reason suggests and all wise men have observed for the obtaining of an higher and more common good by the publick and united influence of the counsel strength and authority of many than can be obtained in scattered parcels or small and weaker fraternities In like maner to be in and of the Church is not onely to be a true believer which gives internal and real union to Christ and to all true Christians in the Church Catholike Ecclesia una est quae in multitudinem latius incremento facunditatis extenditur Cyp. de Eccl. unit 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him of which no man can judge because he cannot discern it save onely in the judgement of charity But it implies also to have and to hold that profession of Christian Religion in such external polities and visible communion with others as the providence of God both offers and requires of us according to the time place and opportunities wherein he sets us so as we may most promote the common good Which study and duty we own in humanity as men and more in charity as Christians to any Church or society of Christians To whom our counsel and power or our consent and subjection may adde a further authority a more harmonious and efficacious influence than can be from small or ununited parcels So that a National Church that is such a Society of Christians as are distinct by civil limits and relation from other Nations may not onely own and accordingly act as they are men related in things civil but also as Christians they may own and wisely establish such a Church power relation and association in matters of Religion as may best preserve themselves in true Doctrine holy Order Christian peace and good maners by joynt counsel and more vigorous power The neerness which they have affording greater opportunities to impart and enjoy the benefit of mutual counsel and charity and all other communicable abilities to a nobler measure and higher proportion than can be had in lesser bodies or combinations This joynt publick and united authortiy of any Church in any Nation or Kingdom is so far from being slighted as some capricious mindes do that it is the more to be venerated and regarded by all good Christians who know that duty enlarges with relations and a greater charity is due from us to greater communities both of men and of Christians Odia quo iniquiora eo magis a cerba Tacit. The greatest vexation of these new Modellers is That they have so little with truth modesty or charity to say against this famous National Church of England and its Ministry For they daily see notwithstanding all their specious pretensions and undefatigable agitations the more as winds they seek to shake and subvert well-rooted Christians the more they are confirmed and setled in that Christian communion 9. Charity necessary in any true Church and Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camer de Melan which they have upon good grounds both of Reason and Religion Polity and Charity with this Church of England as their Mother Which blessing all wise Christians and well ordered Churches ever owned and enjoyed among themselves as parts of the Catholik in their several distinctions and society In these points of the true Church and true Religion however I covet to be short yet I shall be most serious and as clear as may be writing nothing to other mens Consciences which I do not first read in mine own and of which I know account must be given by me at Christs tribunal And truly I am as loth to deceive others as to erre my self in matters of so great concernment Nulla erroris secta sam contra Christi verit atem nist nomine cooperta Christiano ad pugnandum prosilire audet August ep 56. as true Religion and the true Church are Both which every Sect and Party of Christians chalenge to themselves and those no doubt with most right and truest comfort who do it
with most charity to any others that have for the foundation of their faith the Scriptures and the Sacraments for the seals and a true Ministry for the ordering and right dispensing of holy things professing such latitudes of charity always as exclude no such Christians from communion with them Notwithstanding they have many and different superstructures in lesser things Without this Christian charity it is evident all ostentations of true Religion of Churches purity and of Reformation though accompanied with tongues miracles and martyrdoms 1 Cor. 14.1 3 c. are in vain and profit men nothing As it is not enough to make men of the true Church to say They are the onely true Church and in the onely Church-way or to censure condemn and exclude all other Christians who may be in the same path-way to Heaven though the paving be different of grass or gravel or stone c. So it is enough to exclude any party sect or faction of seeming Christians from being any sound part of the true Church to say in a Schismatical pride and uncharitable severity That they are the onely true Church Excidisti ab ecclesia ubi à charitate excideris quum à Christo ipso inde excidisti Aug. as the ring-leaders of the Novatians and Donatists did excommunicating by malicious proud and passionate principles or in any other novelizing ways vexing and disturbing the quiet of those Christians and Churches who have the true Means and Ministry the true Grounds and Seals of Faith with other holy and orderly Ministrations though with some different rites yet professing holiness of life and this with Christian charity to all others Col. 3.14 which is the very bond of perfection The want of which cannot consist with those other graces of true faith and love repentance and humility by which men pretend to be united to Christ The ready way not to be any part or true Member of the Catholike Church is Isai 65.4 They eat abominable things yet they say Stand by thy self come not neer me for I am holier than thou These saith the Lord are a smoke in my nose and a fire that burneth all the day To chalenge to be the onely true Church and to separate from all others both by non-communion with them and a total condemning or abdicating of them As the way for any branch to wither and come to nothing is To break it self off by a rude Schism or violent fraction from the Tree that it may have the glory to grow by it self and to say with a Pharisaick pride to all others stand by I am holier than you Thus parting from that Root and Body Christ and the Catholike Church in the communion with which by Truth and Charity its Life and Beauty did consist However then the unholy love of novelty proud curiosity cold charity and distempered zeal of some men dare cast off unchurch and anathematise not onely single persons and private Congregations but even greater associations of Christians bound together by the bonds of civil as well as Church societies in Nations and Kingdoms yea and to despise that Catholike form of all the Churches in the World 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves among themselves are not wise of antient as well as present times Yet this vain-glorying through a verbal ignorant proud and uncharitable confidence of themselves and contempt of all others seems to have more in it of Belial and Antichrist than of Jesus Christ more of Lucifer than of the Father of Lights who also is the Father of Love who hath therefore shined on men with the light of his grace and love of Christ that he might lead them by this powerful patern of divine love to love one another as men and as Christians with all meekness and charity with all good hope forbearance and long-suffering toward those especially that profess to be of the houshold of faith who hold the foundation Christ crucified though they may have many additions of hay 1 Cor. 3.15 straw and stubble since Those may save though these suffer loss God will easily discern between his gold and our dross between the errors rising from simplicity and the truths joyned with charity and humility He will easily distinguish between the humble ignorance of many upright-hearted Christians who are seduced to wandrings and the subtilty pride or malice of Arch-hereticks and Schismaticks who seduce others for sinister ends All wise humble and charitable Christians should so order their judgements and censures if at any time they are forced to declare them that they must above all things take heed that they nourish not nor discover any uncharitable fewds or distances and antipathies against any Churches or Christians after the rate of those passions which are the common source both of Schisms and Heresies whose ignorance and pride like water and ice mutually arise from and are resolved into each other Therefore proud because ignorant and the more ignorant because so proud Nor yet may they follow those defiances and distances in Religion Tantum distat à vera charitate quorundam zetotarum praeceps intemperatus â—â—dâ— quantum maligna sebricitantium flamâ—ae à native vitali corporis calore Cas which Reason of State or the Interests of Princes or Power of Civil Factions or the Popular fierceness of some Ministers and eager Sticklers for sides and parties do nourish and vulgarly commend as high expressions of zeal and the onely ways of true Religion Where there is scarce one drop of charity in a sea of controversie or one star of necessary truth in the whole clouded Heaven of their differing opinions and ways which set men as far from true Christian temper as burning Feavers do from native heat and health 10. Extremes touching the Church I know no point hath used more liberal and excellent Pens than this concerning the true Church as it is visible or professional before men which is the proper subject of this dispute Some mens Pens flow with too much gall and bitterness as the rigid Papists on the one side and the keener Separatist on the other Denying any to be in a right Church-way save onely such as are just in their particular mold and form Either joyned in communion with the Roman profession and being subject to its head the Pope pleading antiquity unity universality visibility c. or else embodied with those new and smaller Incorporations which count themselves the onely true and properly so called Churches pretending more absolute Church-power more exact constitution and more compleat Scripture-Reformation than any antient National dilated and confederated Churches could or ever did attain too Herein there is a strong excess on both sides 1. By the Romanists Baron Anno Christi 45. p. 376. Haereticum esse qui à Romanae Cathedrae communione divisuâ— sit So Bellarm. dâ— Rom. Pont. l. 2.12 Vetusta coâ—suetudo servetur ut hic Episcopus Rom.
all Heretical or Schismatical insinuations when yet they never had any Bibles or Scriptures among them but onely retained that Faith which they at first had learned and were still taught by their Orthodox Bishops and Ministers which they never wanted in a due succession Of whose piety honesty and charity they were so assured as diligently to attend their doctrine and holy ministrations with which the blessing of God opening their harts as Lydia's still went along so as to keep them in true faith love and holy obedience Since then no man or men can give to others any such sure proofs and good grounds of their personal infallibility as the Scriptures have in themselves both by that more than humane lustre of divine truths in it which set forth most excellent precepts paterns and promises excellent morals and mysteries excellent rules examples and rewards beyond any Book whatsoever Also from that general credit regard and reception which they have and ever had with all and most with the best Christians in all ages as the Oracles of God delivered by holy and honest men for a rule of faith and holy life also for a ground of eternal hope Since that from hence onely even the Pope or any others that pretend to any infallibility or inspirations do first seek to ground those their pretensions of which every one that will be perswaded must first be judge of the reasons or grounds alleged to perswade him It is necessary that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibility of the Scriptures must be first received and believed by every Christian in order to his being assured of any truth which thence is urged upon him to believe or do Which great principle setling a believer on the certainty or infallibility of the Scriptures as a divine rule of Faith and Life is never to be gained upon any mens judgements and perswasion be they either idiotick or learned unless there be such an authoritative Ministry and such Ministers to preach interpret open and apply the Scriptures by strong and convincing demonstrations which may carry credit and power with them The succession then of rightly ordained Ministers is more necessary to the Church than any such Papal infallibility in as much as it is more necessary to believe the Scriptures authority than any mans testimony which hath no credit but from the Scripture Which while the Pope or others do seek to wrest to their own secular advantages and ends they bring men at length to regard nothing they say nor at all to consider what they endlesly wrangle and groundlesly dispute about true Religion or the true Church 12. An able and right Ministry is beyond any pretended Infallibility So absolutely necessary and sufficient in the way of ordinary means is a right and duly ordained Ministry which Christ hath appointed to continue and propagate true Christian Religion which ever builds true Faith and the true Church upon the Scriptures That as there is no infallibility of the Pope or other man evident by any Reason Scripture or Experience so there needs none to carry on that great work of mens salvation which will then fail in any Church and Nation when the right Ministry fails by force or fraud If we can keep our true Christian Ministry and holy Ministrations we need not ask the Romanists or any other arrogant Monopolizers of the Church leave to own our selves true Christians and a part of the true Catholike Church of Christ which cannot be but there where there is a profession of the Christian Religion as to the main of it in its Truths Sacraments holy Ministrations and Ministry rightly ordained both for the ability of the ordained and the authority of the ordainers although all should be accompanied with some humane failings Where the now Roman Church then doth as we conceive either in their doctrine or practise vary from that Catholikely received rule the Scriptures which are the onely infallible certain and clear guide in things fundamental as to faith or maners we are forced so far justly and necessarily to leave them and their infallible fallibility in both yet charitably still so as to pity their errors to pray for their enlightning their repentance and pardon which we hope for Where no malice or corrupt lusts makes the additional errors pernicious and where the love of truth makes them pardonable by their consciencious obeying what they know and desire to know what they are yet ignorant of Yea and wherein they are conform to any Scriptures doctrine and practise or right reason good order and prudent polity there we willingly run parallel with and agreeable to them both in opinion and practise For we think we ought not in a heady and passionate way wholly to separate from any Church or cast away any branch of it that yet visibly professeth Christian Religion further than it rends and breaks it self off from the Word Institution and patern of Christ in the Scriptures and so either separates it self from us or casts us out from it uncharitably violating that Catholike communion of Christs Church which ought to be preserved with all possible charity The constancy and fidelity of the Church of Christ is more remarkable in its true Ministry holding forth in an holy succession the most Catholike and credible truth of the Scriptures which at once shews both the innate divine light in them and the true Church also which is built by them and upon them The truth of which Scriptures while we with charity believe and profess both in word and deed we take it to be the surest and sufficientest evidence to prove That we are a part of the true Church against the cavils and calumnies of those learneder Romanists upon whose Anvils others of far weaker arms have learned to forge the like fiery darts against this Church of England For on the other side the new Models of Independent 13. The contrary extreme reducing all Churches to small and single Congregations or Congregational Churches which seem like small Chapels of Ease set up to confront and rob the Mother Churches of Auditors Communicants Maintenance and Ministry winde up the cords and fold up the curtains of the true Church too short and too narrow Shrinking that Christian communion and visible polity or society of the Church to such small figures such short and broken ends of obscure conventicles and paucities that by their rigid separatings some men scarce allow the whole company of true Christians in all the world to be so great as would fill one Jewish Synagogue Fancying that no Church or Christian is sufficiently reformed till they are most diametrically contrary in every use and custom to the Roman fashion abhorring many things as Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. In vitium ducit culpae fugasi caret arte Hor. and Superstitious because used by the Papists When indeed they are either pious or very prudential yea many count it a special mark of their true
which sanctifies reason to serve God and the Church in all comely ways may not use those principles and rules for order unity peace and mutual safety of Christians in their multiplied numbers and societies which we are taught and allowed to use in all civil associations Yea and not onely allowed but enjoyned to observe in Ecclesiastical polity and Government by that great and fundamental Canon of the Apostle 1 Cor. 14.40 Let all things be done decently and in order which must hold not onely in private and lesser parcels but in the more large and integral parts of the Church of Christ But Reason then and Religion sufficiently discover the vanity and impertinency of those novel fancies which are obtruded as necessary for all private Congregations when indeed they are and ever have been and will be destructive to the more publick and general good of the Church whose tranquillity honor and safety consists in such dependencies and subordinations which may be furthest remote from those fractions and disunions which arise from that Church-dividing and Charity-destroying principle of Independent Congregations Rom. 16.5 Greet the Church which is in their house 1 Cor. 16.19 The Churches of Asia salute yâ—u which was never used in any times of the Church further than the minority and infancy of the first planting while either Christians were not encreased much in number or not enlarged in place But when the first small company of believers multiplied from a Church in one Family to a Church in many Congregations which could not now with conveniency all meet together in one place they yet as branches still continued both united to the root Christ Jesus 14. The Church of England not blamable for its National communion and also to the main body and bulk of the visible Church by union to that part whence they descended and to which they related and they were not as Colonies or Slips so transplanted and separated as to grow Independently of themselves apart from all others Of which there is no example in Scripture or Antiquity It follows then That what was setled in this or other like Christian Churches was no whit blamable as any thing of meer humane invention or any superfluous and corrupt addition to any precept patern or constitution either of Christs or the Apostles who never prohibited the ordering of Churches in larger associations or Governments extending to Cities and their Territories to great Diocesses Provinces and Nations Since there is no precept or practise limiting Churches power and society to private and single Congregations Yea there are such general directions and examples in the Scripture as command or at least commend rather than condemn those analogous or proportionable applyings of all orderly and prudential means for union and communion according as the various state and times of the Church may require which still aym at the same end the peace and welfare of the Church both in the lesser and the larger extents which are justly so carried on by the wise Governors and Protectors of the Church according to the general principles and rules or paterns of pious and charitable prudence set down in the Scriptures beyond which in this case of the Churches outward order and polity there neither is nor needs other directions no more than on what Text and Subject or in what method and place or how long time and how often a Minister must pray or preach and people must hear Sermons or attend holy duties That antient and excellent frame then of this Church in England which in a National union by civil religious and sacred bonds was so wisely built and for many ages compacted together and which hath been lately so undermined so hackt and hewn with passionate writings and disputings and actings that it is become not onely a tottering but almost a quite demolished and overthrown frame This Church I say hath suffered this hard fate rather through the iniquities of times malice of men and just judgements of God on the Governors and governed who we may fear improved not so great advantages of union order power peace and protection to the real good of the Church and furtherance of the Gospel rather I say by these personal failings than for any either mischief deformity defects or Antichristian excess in the way and frame it self as to its grounds and constitutions Which were setled and long approved by very wise holy and learned men carrying with them as much as any Christian or Reformed Church did the lineaments feature beauty and vigor of those famous Primitive Churches which in the midst of heresies and persecutions kept themselves safe as to truth and charity not by the shreds of Independent Bodies but by the sutures of Christian Associations in Provincial National and Oecumenical enlargements Such ample and noble platforms of religious reason and sanctified wisdom as not ambitious policy but Christian charity and prudent humility embraced which as our new models and projections will never mend so they much commend those antient happy models and paterns by those multiplied mischiefs ensuing inevitably upon the presumptions of posterity which have rashly adventured thus to remove and change the antient limits marks and orders of the Church which Primitive Fathers and Apostles had recommended and setled 15. Seekers thence The Eutychian Hereticks refusing to subscribe the Catholike Faith confirmed by the Council of Chalcedon called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambigentes Dubitantes and after run out to all corrupt opinions Aug. de Haere Nobis qui sam credimus aliud non quaerendum Si enim semper quaerimus nunquam inveniemus nunquam credemus Tert. de Praes ad Hae. c. 10. Quemadmodum Atheorum pars maxima non tam credunt quam cupiunt non esse Deum M n. Fael Non facile invenient veram ecclesiam qui illibenter quaerunt Melancth Which temerity of thus mincing and crumbling or tearing any Church National being the issue of no Synod or Council in the Church but onely of private fancies and most-what mechanick adventures hath we see made some poor souls turn Scepticks and Seekers after true Religion and a true Church being wholly unsatisfied either with the abolition of the old way or the various inventions of new ways These profess whether out of weakness pure ignorance passion or policy God knows That they are Christians no further than to see that all Christian Churches are now and have been ever since the Apostles times adulterous impure deformed and Antichristian That they are wholly to seek for any true ground or way of Christian Religion Church and Ministry even among so many Christians Ministers and Churches That is they cannot see wood for trees nor light for the Sun at noon-day And this may easily be either by reason of wilful blindness or for want of that charity and humility which keeps the hearts and eyes of Christians open and clear or from that darkness and blear-eyedness which prejudice and
scandal speedily reform abuses restore defects execute all power of the Keys in the right way of Discipline without which there is no true at least no compleat and perfect Church for these men think Christians can hardly get to Heaven unless they have power among them to cast one another into Hell to give men over to Satan to excommunicate as they see cause to open and shut Heaven and Hell gates as they think fit Must all things that concern our Church say they lie at six and sevens till we get such Bishops and Presbyters such Synods and Councils such Representatives of Learned men as are hardly obtained and as hard to be rightly ordered or well used when they are met together They had rather make quicker dispatches in Church work as if they thought it better for every family to hang and draw within it self and presently punish every offence than for a whole Country to attend either general Assizes or quarter Sessions Answ Truly good Christians in this Church at present are in a sad and bad case too as well as their Ministers if they could make no work of Religion till they were happy to see all things of extern order and government duly setled Yet sure we may go to Church and to Heaven too in our worst clothes if we can get no better nor may we therefore wholly stay at home and neglect religious duties because we cannot be so fine as we would be Both Ministers and people must do the best they can in their private sphears and particular Congregations to which they are related whereby to preserve themselves and one another as Brethren in Christ from such deformities and abuses as are destructive to the power of godliness the peace of conscience and the honor of the Reformed Religion until the Lord be pleased to restore to this Church that holy Order antient Government and Discipline which is necessary not to the being of a Christian or a true Church as its form or matter which true Believers constitute by their internal union to Christ by Faith and to all Christians by Charity but onely as to the external form and polity for the peace order and well being of a Church as it is a visible society or holy nation and fraternity of men 1 Pet. 2.9 professing the truth of Jesus Christ Yea and Christians may better want that is with less detriment or deformity to Religion that Discipline which some men so exceedingly magnifie as the very Throne Scepter and Kingdom of Christ under Christian Magistracy as they may the office of Deacons where the law by Overseers takes care for the poor where good laws by civil power punish publick offences and repress all disorders in Religion as well as trespasses in secular affairs Better I say than they could have been without it in primitive times when Christians had no other means to repress any disorders that might arise in their societies either scandalous to their profession or contrary to their principles of which no Heathen Magistrate or Humane Laws took then any cognisance or applied any remedy to them Not but that I do highly approve and earnestly pray for such good Order comely Government and exact Discipline in every Church both as to the lesser Congregations and the greater Associations to which all reasons of safety and grounds of peace invite Christian Societies in their Church relations as well as in those of Civil which were antiently used in all setled and flourishing Churches Much after that patern which was used among the Jews both in their Synagogues which they had frequent both in their own Land and among strangers in their dispersions and also in their great Sanhedrim which was as a constant supreme Council for ordering affairs chiefly of Religion to one or both which no doubt our Saviour then referred the believing Jew in that of Tell it to the Church that is after private monition tell it to the lesser Convention or Consistory in the Synagogues which might decide matters of a lesser nature or to the higher Sanedrim in things of more publick concernment both which were properly enough called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coetus congregatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Jud. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil hic à Christo novum praecipitur sed mos rectè introductus probatur H. Grot. in loc Ecclesiae i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Every polity hath in it power enough to preserve it happiness Coimus in coâ—tum congregationem Ibidem orationes exhortationes castigationes censura divina Praesident probati quique seniores Tert. Apol. Solebant Judaei res majoris momenti ultimo loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinem referre i. e. ad eos qui eadem instituta sestabantur quorum judicia conventus seniores moderabantur tanquam praesidet Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. Bas in Chrys Beyond this sense none could be made of Christs words by his then Auditors to whom he speaks not by way of new direction and institution of a Soverein Court or Consistory in every Congregation of Christians to come but by way of referring to a well known use and daily practise then among the Jews which was the onely and best means wherein a Brother might have such satisfaction in point of any offence which charity would best bear without flying to the Civil Magistrate which was now a forein power When Jews turned Christians it s very certain they altered not their Discipline and order as Christians in Church society from what they used before in their Synagogues Proportionably no doubt in Christian Churches of narrower or larger extensions and communion among the Gentiles the wisdom of Christ directs and allows such judicatories and iurisdictions to prevent or remove all scandals and offences among Christians to preserve peace and order as may have least of private or pedantick imperiousness and vulgar trifflings of men unable and unfit to be in or to exercise any such holy and divine authority over others who are easily trampled upon and fall into reproach and the snare of the Devil by reason of divers lusts passions weaknesses and temptations but rather Christ commends such grave Consistories solemn Synods and venerable Councils as consisting of wise and able and worthy men may have most as of the Apostolical wisdom eminency gravity so of Christs Spirit Power and Authority among them Such as no Christian with any modesty reason conscience or ingenuity can despise or refuse to submit to the integrity of their censure when it is carried on not with those heats peevishnesses and emulations which are usually among men of less improved parts or ripened years especially if Neighbors Such a way wisely setled in the Church might indeed binde up all things that concern Religion in private or more publick respects to all good behavior in the bonds of truth peace and
any thing we have failed as men yet we are assured the merciful eye of Heaven will look more favorably on our failings to pardon them than some Basilicks do on our labors to accept them * Jere. 1 8. Be not afraid of their faces for I am with thee to deliver thee saith the Lord. V. 18. I have made thee a defenced City a brazen Wall and an iron Pillar c. Ezek. 2.6 Be not afraid of their words though thou dost dwell among scorpions be not dismayed at their looks though they be a rebellious house who seek to destroy this Church and discourage all its true Christians and Ministers if they could with their dreadful aspects and spightful looks if they had not the defensative of Gods protection joyned to their own innocency and the favor of many excellent Christians whom I have endeavored to settle and satisfie as briefly and clearly as in so short a time I could in these many and to me very tedious and almost superfluous objections against this true Reformed Church of England these first and lesser calumnies which lay in the way of my main design I thought it my duty to remove 32. Want of Charity our greatest defect In the Council of Carthâ—ge An. 401. The Orthodox Christians send Messengers to the Donatists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So after they send An. 404. Orators for unity and peace without which say they Christian Religion cannot consist Where I see in all our disputes and differences so cruelly carried on the greatest ingredient is Uncharitableness which knows not how to excuse small faults to supply lesser defects to interpret well what is good to allow others their true Christian Liberty and to enjoy its own modestly to keep communion amidst some easie differences and union with harmless varieties We have had on all sides truth enough to have saved any men and uncharitableness enough to have damned any angels Nor is it meerly a privation or want of charity but an abounding of envy malice strife wrath bitterness faction fury cruelty and whatever is most contrary to the excellency of Christians which was the excellency of Christ love and charity The want of which Basil Mag. de Sp. S. deplores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Naz. Or. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. sayes Religion as a Tripos hath three feet Faith Hope and Charity and cannot stand if any one be wanting I cannot but here deplore in a pathetick digression craving the Readers pardon since I cannot go further in answer of uncharitable objections till I have first sought for our lost charity The recovery of which one grace would end all the differences and heal all the distempers not of England onely but of all the Christian World You O excellent Christians will I know joyn with me in searching after charity as they did after Christ sorrowing Luke 2.48 In mourning for as some of the devout antients did the sad distances and wasts of Christian charity among all sorts of Christian Churches and Professors Alas we glory and swell and are puffed up one against another in the forms of being called Churches and Reformed when we lose the very power of godliness the soul of religion and the peculiar glory of Christianity which is charity Joh. 13.35 By this shall all men know that you are my disciples c. O sweet divine and heavenly beauty of Christ and all true Christians Charity Whither art thou fled from Christians brests 33. Pathetick for Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 1. Salvian complains Quis plenam vicuâ—â— exhibet charitatem Omnes à si etsi loco non absunt affectu absunt etsi habitatione juâ—guntur mente disjuncti sunt Lib. 5. de Gâ—berna Non Albiniani non Nigriani sumus sed Christiani Hoc unum fluâ—â—â—â— nullarum partium fludiis â—bripi Tertul. Acts 1.26 lives hearts and Churches In which was wont to be thy Nest thy Palace and thy Temple Where thou wert received welcomed and entertained by wise and humble Christians either as the Spouse of Christ in thy purity or as the Queen of graces in thy beauty or as the Goddess of Heaven in thy majesty O whither art thou gone where art thou retired Art thou to be found in the cells of Hermites in the Cloysters of Monks in the solitudes of Anchorites Probably there may be most of thee where is least of the world which like full diet begets most of cholerick and foul humors Dost thou reside among the pompous Papists The graver Lutherans the preciser Calvinists the severer Separatists or the moderater English Christians May we finde thee at Rome or Wittemberg or Geneva or Amsterdam or London Dost thou dwell in the old Palaces and Councils of venerable Bishops or in the newer Classes of bolder Presbyters or in the narrower corners of subtile Independents Alas I fear these very colours and names which are as ensigns and alarms to factions sound ill in the ears of Charity and are unpleasing to its sight which onely loves the first common title and honor of Disciples to be called Christians These faces and forms seem as if they were divided and set one against another and when they want a common adversary each party is ready to subdivide and seeks to destroy it self the hand of every faction in Religion is as Ismaels against his Brother or it self Smiting oft with the fist of violence as Factious where they should give the right hand of fellowship as Christians and strangling each other instead of embracing Or are all these divisions but the disguises of Charity and under visords of factions a meer pageantry is acted of zealous ignorance or proud and preposterous knowledge both carried on with holy partialities fraternal Schisms zealous cruelties sacred conspiracies so far onely as to destroy all other Christians That each sect alone may remain as the onely Church which then fancy themselves sufficiently built polished and reformed when they are but as heaps of rubbish in their several ruptures as unpolished lumps in their uncharitable sidings so far weak and deformed limbs as they are passionatly and violently broken from the intireness and goodly fabrick of the well compacted Catholike Church of which they were sometime a comly and commendable part Onely then in beauty safety and symmetry while in order to and in unity with the whole which is as the Body and Temple of the Lord in its various parts making but one goodly structure which was antiently the â—oy and glory of the whole Earth Now nothing seems best but deformed ruines and desolate parcels of battered broken and almost demolished Churches like Hospitals in which are most-what wounded and maimed and halting Christians when of old the Foundation of one Rom. 13.10 Love is the fulfilling of
relation to the Gospell of Jesus Christ did ever so much as dispute or question the power and succession ministeriall as to its calling peculiar and divinely appropriated to some men in the Church Till of later dayes in Germany and some otherwheres the pride of some mens parts and conceit of their gifts or the opinion of their raptures and Enthusiasms mixed with other lusts and secular designs tempted some weak and fanatick men of the Anabaptistical leaven to adventure the invasion and vulgar prostration of the office before ever they broached their reasons against it Confessores gloriae Christi An. 1543. When they after proved to be Pastoricidae Vilains which conspired to destroy all the Ministers of the Gospel in Germany hanging and drowning many of them casting them into wells An. 1562. Cl. Sanctesius de temp decept Irenaeus l. 4. c. 43. Qui absistunt à principali successionâ— Episcoporum Presbyterorum ab Apostolis quocunque locâ— relliguntur suspectos habere oportet vel haereticos vel scindentes vel elatos sibi placentes Oâ—â—eâ—â—i decidunt à veritate Sophistae verborum magis esse volentes quà m discipuli veritatis Iren. lib 3. c. 40. which presumption and disorder the Swenckfeldians who called themselves Confessors of the glory of Christ afterwards the Socinians and others intending to introduce new and heretical doctrines with their new Teachers studied to set forth with some weak shews of reason and Scripture Whereas in all former ages of the Church such as should have abrogated the antient Catholick way or have broached any new way of Evangelical power and Ministry would have been as scandalous as if he had broached a new Messias or a new Gospel and made the old one of none effect as many of those strive to do who seek to cry down the former way of Ministers right Ordination Succession and Authority Who if they had not met with a giddy and credulous and licentious age would have needed new miracles to have confirmed their new and plebeian ways of Ministry or to cashier the old one which was first began and after confirmed as the Gospel was for some years with many infallible signs and wonders wrought by the Apostles and their Successors in that Order and Function 3. What can be the design of any to go contrary or innovate What can it be then but an exceeding want of common understanding or a superfluity of malice or a transport of passion or some secular lust either to deny credit to the Testimony of the best Christians and purest Churches in all times or to go quite contrary to their judgment and practise by seeking to discredit and destroy the Authority and peculiar Function of the antient Catholike Christian Ministry in these or other Churches And since in primitive times it could be no matter of either profit or honor in the world In ea regula incedimus quà m Ecclesia ab Apostolis Apostoli à Christo Christus à Deo accepit Tertul. de Praes c. 37. Radix Christianae societatis per sedes Apostoloâ—um successioneâ—â—piscoporum certa per o rbem propagatione diffunditur August ep 42. to be a Bishop or Presbyter in the Church who were the first men to be persecuted or sacrificed What motive could there be then but onely Religion Duty and Conscience to undertake and persevere in that holy and dangerous Calling that so the Gospel might be continued And since now in England it can be no great temptation of covetousness or ambition unless it be in very poor and necessitous man to be a Preacher of the Gospel upon the new account of the peoples or self-ordaining which is as none what can it be that provokes so many in a new and pitiful way either of egregious ignorance and popular simplicity to undertake to be Preachers Or in a more refined way of devilish malice and deep design to seek to level cast down and trample under foot all Ministerial power whatsoever which is none if it be common and not peculiar to some men by divine Sanction Certainly this can arise from no other aim but either that of destroying us as a Reformed Church or desolating us quite from being a Church or Christians Which our posterity will easily cease to be as to the very form as many at present are 1 Cor. 15.14 as to any power and conscience of Religion if once they cease to have or begin to think they have not had any true Ministers in this or any Church So that all Preaching of the Gospel all Saâ—â—aments all the Faith of so many Christians Professors Confessors and Martyrs in all Ages together with the fruits of their Faith in Patience Charity and good Works must be in vain Alas these poor revenues and encouragements which are yet left to the Ministers here considered with their burdens of business duties taxes and envy are scarce worth the having or coveting even by vulgar and mechanick spirits who may make a better shift to live in any way almost than now in the Ministry The design then of levelling the Ministry must needs be from greater motives such as seek to have the whole honor and authority of the Reformed Religion here in England utterly abolished or else taken up upon some such odde novel and fanatick grounds which will hold no water bear no weight or stress being built upon the sands of humerous novelty not on the rock of holy antiquity and divine verity That so this whole Church may by the adversaries of it be brought to be a meer shadow of deformed and confused Religion or else be onely able to plead its Christianity upon meer Familistick or Anabaptistick or Enthusiastick or Socinian or Fanatick Principles Upon which must depend all our Christian Privileges Truths Sacraments Ministrations Duties and Comforts Living and Dying all which will easily be proved and appear to a considerate soul as profane and null when he shall see they are performed or administred by those Agnitio vera est Apostolorum doctrina antiquus ecclesiastatus in universo mundo charactere corporis Christi secundum successiones Episcoporum quibus illi â—am quae est in unoquoque lâ—ci Ecclesiam tradiderunt Ire l. 4. c. 6â— who can produce no Precept Scripture or Practise from Antiquity for their ways either of Christianity or of Ministry but onely their own or other mens wilde fancies and extravagant furies nor can they have better excuses for their errors in forsaking the right and Catholike way but onely a popular levity credulity and madness after novelties So that as to this first part of my answer touching The peculiar Function of the Ministry I do aver upon my Conscience so far as I have read or can learn That there is no Council of the Church or Synod no Father or Historian no other Writer that mentions the affairs of the Church no one of them gives the least cause to doubt but wholly confirms this
all Prophets are all Teachers c. 18. All are not nor are any such as they are Christians or gracious c. 1 Cor. 12. ought to minister holy things to others to challenge the Keys of Heaven to themselves to be as in Christs stead to rule and oversee his house which cannot avoide as the Apostle proves abominable absurdities and detestable confusions no way beseeming the wisdom of Christ the majesty of Christian Religion or that order and decency which ought to be in Church-Assemblies being as contrary to reason as if every servant in an house should chalâ—enge the power of the Keys and the Stewards place or every member the office of the eyes tongue and hands by vertue of that common relation it hath as well as these parts to the same body the same soul and head As then right reason tells us beyond all reply That neither natural nor civil nor religious common gifts endowments or abilities instate any person in the office of Magistrate Judge Ambassador Herald Notary or publick Sealer Fraus est injuria quic quid agitur sub alterius persona sine debita ab illo autoritate Reg. Jur. Matth. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority is given unto me in Heaven and in Earth that is in order to perfect Christs design his Churches good Acts 1.8 Autoritas delegata ab altâ—rius voluntate pendet tam quoad ipsam potestatâ—m quam ad derivandi modum Reg. Jur. 1 Cor. 4.19 I will know not the speech of them that are puffed up but the power V. 20. For the Kingdom of God is not in word but in power i. e. That holy polity and orderly Kingdom which Jesus Christ hath set up and governs in his Church is not managed by confident praters but by authoritative Preachers Matth. 7.28 As Christ Jesus so his true Ministers teach and administer holy things as men having authority and not as the Scribes which places require not onely personal sufficiencies for the office but an orderly designation and induction to it from the fountain of civil power either mediately or immediately The same right reason which is most agreeable and servient to true Christian Religion requires a right derivation or conveyance of all supernatural Ministerial Church power which is in and from Jesus Christ as the sole supreme head and divine origin of it either immediately as they and none others had to whom Christ first consigned it and both by miraculous gifts and works confirmed it to be in them or mediately as those Bishops and Presbyters had it who without force fraud or any sinister way of usurpation or bold intrusion received this power from the Apostles by prayer and benediction with imposition of their hands in the name of Christ and from them their successors have lawfully derived it without interruption to the true Ministers of the Gospel even to this day as I have proved which not onely the Scriptures of undisputable verity but even those other very credible Histories of the Church and other Records of learned and holy Men in all ages to these times which the providence of God hath afforded us do abundantly declare all which to deny with a morose perverseness or rustical indiffereâ—cy is as if a Hog should answer all arguments with grunting And to act contrary to so strong a stream of concurrent Authorities both as to the judgment and practise of the Church in all ages is a work onely fit for Ranters and Seekers and Fanaticks or for Jews Turks and Heathen Infidels but not for any sober Christian that owns in the least kinde the Name of Jesus Christ or desires to be a member of any true Christian Church In which as all true and humble Christians have always enjoyed and with thankfulness owned the rightful succession and authority of their oâ—dained Ministers Pastors and Teachers so the Lord from Heaven in all ages hath witnessed to them by his blessings of truth and peace on the hearts of his people and by their means chiefly continuing the light of the Gospel to these days amidst those Heathenish persecutions Heretical confusions and Schismatical fractions which have sought to overthrow the Being or the Purity or the Order and Unity of the true Church To this judgment and testimony of Scriptures and antient Writers both in right and fact I might adde a cloud of witnesses from later reformed Divines which were very learned and very holy men far above the vulgar spirits both in other Churches and in this of England all agreeing with our excellent Bishop Jewel Bishop Jewels Apology Ministrum Ecclesiae legitime vocari oportere rectè atque ordine praefici ecclesiae Dei Neminem autem ad sacrum Ministerium pro suo arbitrio ac ibidine posse se intrudere That no may may intrude himself into the Ministry by his own will and pleasure or by any others who are not of that Order and Calling but he ought to be lawfully called and duly ordained by those in whom the lawful succession of ordinative power ever hath been and still is rightly placed and continued Agreeable to which there is a whole Jury of eminent Modern Divines alleged by a late industrious and ingenuous * See Master Halls Pulpit guarded Author who hath spared me that pains 9. The Priestly order among the Jews Joel 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niss de vita Mos Aronis Virga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 3. ep 20. Philo. Judaeus de sacerdotâ—o Aaronis calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 16. Exod. 19.6 2 Chro. 26 20. Vzziah ceased to be fit to rule as a King being smitten with Leprosie who usurped the office of the Priest 1 King 13.33 4. I may adde by way of confirmation of that common equity and rules of order which must be among men in all things and most necessarily in things truly religious The inviolable Function and peculiar Office or Order of the Priests and Levites which were the Ministers of the Lord in his antient Church of the Jews which is a most convincing instance to prove not the sameness and succession of that Order but the equity comliness and exemplariness of a peculiar Ministry for holy things among Christians under the Gospel since that Levitical Ministry was not more holy or honorable nor more distinguished in power and authority and office from the people than this in the Christian Church which is more immediately derived from Christ as clearly instituted and ordained by him and more fully exhibitive of him both in the Historical Truths and in the Mystical gifts and graces of his Spirit Yet we see who so despised or violated that Order and Ministry among the Jews under pretence of a common holiness in Gods people who were in a spiritual sense indeed called an holy Nation and a royal Priesthood so as to confound the Functions and Offices divinely distinguished either the earth from beneath devoured them
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
account as against any peculiar office and power Ministerial but onely in a fair and orderly way of Christian charity and useful conversation wherein private believers soberly and wisely communicate of those gifts of knowledge they have attained not to the subversion of faith and peace in the Church or Consciences but to the further confirmation of them This as it is no way envied or denied by any good Ministers so far as God hath granted it or the charity and zeal of any modest and humble Christian desires it So there is no ground either in Reason or Religion to be urged against the peculiar Calling and Function of the Ministry from this Christian Liberty of Charity any more than there is cause to pull down any mans dwelling house because there are some sheds and pent-houses leaning to it which have their uses and conveniences in their kinde and proportion but not comparably to the main mansion which hath far more strength order beauty and usefulness I shall afterward give a fuller account of that Christian Liberty in Preaching and Prophecying which is by some arrogantly urged against the Authoritative Ministry as any peculiar office and appointment of Christ Onely at present I would endeavor to satisfie the sober and humble Christian That the Calling of the Ministry which is and ought in all Religious Reason to be peculiar to some men both in abilities and ordination as well as in exercise of a divine authority and special power this I say doth no whit quench or repress but rather regulate and preserve that true Liberty which consists in private Christians conferring admonishing informing and strengthning one another in every good word and work without any neglect or undervaluing of the Publick Ministry where it may be had To which as commonly all well-taught Christians ow under God the light 1 Thes 5.14 Warn them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unruly disorderly out of their ranks and places where God hath set them in his church 2 Thes 3.6 We command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every brother who walketh disorderly and not after the tradition which he received from us Tit. 1.10 11. There are many unruly and vain-talkers c. whose mouths must be stopped and soundness they have in Religion so they know That all gifts are bounded by the Word of God which is the measure and touchstone of grace that nothing is further from grace than unruly living and disorderly walking that the gravity of Religion abhors all uncomly motions and rude extravagancies which are as far from true piety or zeal as mad-pranks and ravings are from being heights or excesses of reason Private presumptions be mens abilities never so great may not proudly and uncharitably usurp against publick order peace and authority in the Civil State much less against that divine polity which Christ hath established in his holy Family the Church Ministers not less necessary for the Church than Commanders are for an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ep ad Cor. p 46. What wise Magistrate will allow it in a Subject what discreet Commander as Clement writing to the Factious Corinthians observes will countenance that private and heady confidence in any Soldier under pretence of valor or hatred of the enemy or zeal for the Generals honor and Armies good without any Order Commission or Command to engage himself upon fighting the enemy or commanding any part of the Army to the violating of those just and necessary Rules of Discipline in the exact observation whereof the safety strength and honor of an Army infinitely more consists than in the Thrasonick forwardness and fool-hardiness of any person in it be he never so able or willing which Manlius Torquatus expressed Livius Dec. 1. lib. 8. Disciplinam militarem qua stetit ad hanc diem Romana res solvisti c. Triste exemplum sed in posterum salubre c. 2 Tim. 2.5 If a man strive for mastery yet he is not crowned except he strive lawfully Secundum leges Athleticas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refractarii Disorderly Agitators A Sect wh ch Clem. Alex. tells of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 320. by that severity of putting his own son to death for fighting without order from him his General although he fought successfully For wise men consider it is not so necessary to fight or to preach as to do both decently and in order nor shall any man be commended or crowned for either unless he do them lawfully Rashness is no part of any mans fortitude much less of his Religion nor is confidence any sign of true valor nor boasting of courage neither is confusion any ingredient in Christian charity nor Faction any support of the Faith nor disorderly walking any fewel of those holy flames which dwell in the humble brests of true Christians and fill them with commendable zeal The Church of Christ is compared to a City that is at unity in it self and to an Army with Banners Liberty must not expel Order out of the Church Psal 122 3. Cont. 6.3 Rev. 21.19 These holy allusions are so far argumentative by way of right reason and religious proportions as to assure us That neither the strength nor beauty of this holy City can be preserved unless the comliness order and exactness of those gemmeous foundations and walls which Christ and his holy Apostles have laid and set up in doctrine holy institutions and peculiar Ministry be observed and kept which are not onely guides and fences for the Churches safety and direction but also limits and boundaries to all mens extravagancy in Religion Nor yet can the majesty of this Heavenly Host the Sacred Militia of Christs Church on Earth continue either as to its safety in it self or its terror to its enemies round about unless the Standard-bearers the Ministers Chrysost in 1 Tim. hom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 10.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. whose office is to hold up the Banner of Christs Cross against the wisdom power and malice of men and devils be supported and maintained for these are appointed by Christ the Captain-General of our Salvation to be the directers of the Churches motions and as the centers of its peace and order in its several bands and companies which are the several Congregations Who without Ministers duly placed with authority among them will soon be as sheep without a shepherd or as soldiers are when the standard-bearer faileth easily scattered and destroyed And indeed nothing seems more to reprove and confute the perverse disputings of some men against the setled order and calling of the Ministry who pretend to Military Discipline and Orders than this consideration For they cannot but in reason be self-condemned since if they have any grains of Salt in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter
is among us not so much a famine as a surfet of the Word and knowledge which hath here been as the waters of the Sea Hab. 2.14 disdains those shores of order office and duty which the Lord hath set for its bars and bounds in his Church Christians in many places having had great fulness are come to great wantonness and the enemies of the Ministry The greatest enemies of Ministers make them most necessary and Reformed Religion in this Church are not such as have been kept meager and tame with emptiness and ignorance but such as have been pricked with provender high fed by an able and constant Ministry These are grown to such ferocious spirits like pampered horses whom no ground will hold daily neighing after novelties rushing upon any adventures and impatient to bear those Ministers any longer by whose bounty they have been so liberally nourished with all means of knowledge preaching conferring and writing These now affect high racks and empty mangers subtilties rather than solidities and novelties more than nourishment yea they are become the rivals of their Ministers and und rtake like Balaams Beast to teach their Masters not onely speaking with them but against them yea seeking to cast them quite off lifting up their heel against them and trampling their feeders under their feet Thus having either got the bridâ—e between their teeth or having cast quite off their neck the reigns of Order Government and Discipline in Religion Psal 32.9 they are become like Horse and Mule without understanding without gratitude civility and common humanity so far they are from sober piety Running furiously without their guides wantonly snuffing up the wind and proudly lifting up themselves in their high crested opinions and presumptuous fancies of notions gifts prophecyings and inspirations Glorying in this riotous liberty and mad frolicks of Religion which all wise humble and holy Christians know are not more unworthy of and uncomfortable to all good Ministers who taught them better than they will be most dangerous destructive and damnable to those men themselves who proudly affect those ruder and dangerous follies in the Church of Christ who cannot either they or their posterity be ever so safe as in Christs way at his finding and under his custody where with holy and just restraints becoming Reason Order and Religion there are also the most ingenuous liberties and the most liberal fruitions Wandering prodigals in Religion who forsake the order and regularity of their Fathers house which is full of bread will soon be reduced to a morsel of bread And we see already such as have in their pride and disdain most forsaken the true Ministry are come by their riotous courses to feed on husks and from the harlotry of their wanton and fine opinions to consort with swine having hired out Luke 15. and enslaved themselves to all rude unjust and profane designs or else wallowing in filthy and sensual lusts which makes them sin against Heaven and Earth and be no more worthy to be called the sons of God or the children of this Christian Reformed Church So that we evidently see That those men fight against God against Christ Jesus against the Reformed and Christian Religion against the Word of God which is the standard of Religion against the Unity Order and Cathol ke conformity of the Church of the Christ in all ages against the future Succession of Religion against their own souls against their posterity against the common good of all mankinde and all such as may want and enjoy the inestimable blessing of the Gospel who ever fight against the holy office divine authority necessary duty sacred dignity and constant succession of the Evangelical Ministers and Ministry without which the Church of Christ like a Field or Garden without diâ—igent and daily Husbandmen and Gardiners would long ago have run to waste and been over-run with all maner of evil wâ—â—d which grow apace even in the best Plantations if God in his wisdom and mercy to mankinde and to his Church had not appointed some men as his Ministers to take care from time to time that the field of the Church be tilled in every place that the Garden be weeded and the vineyard fenced and this especially for their sakes who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of men whose cares and burdens of life or whose dulness and incapacity or whose wants and weakness or whose lusts and passions would never either move them to or continue them in any way worthy the name of true Religion if God had not sent and ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryers 1 Tim. 2.7 Praecones vel Caduceatores Heralds and Ambassadors to summon invite and by pious importunity even compel men to come into the ways of true piety and happiness which being not onely far above sinful flesh and blood but quite contrary to them had need have a Ministry whose authority for its rise assistance and succession should be beyond what is of humane original and derivation which who so seek to oppose destroy or alter will certainly bring upon themselves not onely the guilt of so high an insolence against Christ and injury against this Church but also will stand accountable to Gods justice for those many souls damnation whom their vanity and novelty have perverted and destroyed both in the present age and after generations for want of true Ministers These first weapons then which the Adversaries of the peculiar Calling of the Ministry hoped to finde in the Armony of Scripture or Right Reason whereby to defend their own intrusion and to offend that holy Function and divinely instituted Succession are found I think to have as little force in them to hurt the Ministry or to help the enemy 1 Sam. 17. as Goliahs Shield Helmet Sword and Spear had either to injure David or secure himself yea we see those smooth stones those pregnant and piercing Authorities of many clear and concurrent Texts of Scripture both for precept and example which I have produced according to right reasoning from Jesus Christ and the blessed Apostles To which the Catholâ—ke practice and custom of all Churches in after times is as a sling directing them more forcibly and firmly against the brazen foreheads of those Anakims that oppose the Ministry All these together are sufficient to prostrate to the ground their proud height and to put to flight that uncircumcised party who have defied and seek to destroy the hoâ—y Ordination of Evangelical Ministers whose poor and oppressed estate although it may now seem but as little David with his Scrip and Staff in the eyes of self-exalting adversaries who despise and curse them in their hearts yet these may finde them to come in the Name and Power of the Lord sent by Gods mission furnished with Christs commission and appointed by the Churches due Ordination to be Leaders Rulers and chief Officers in the Church Militant under His Excellency the Lord Jesus Christ
Tert. Nulla vox divina adeo dissoluta est diffusa ut verba tantum defendaâ—tur ratio verborum non constituatur Tertâ—l de prâ—â—l ad Haer. Rom. 12.6 2 Tim. 3.17 which are the oracles of God and hold forth his mind to the world in matters of Religion are to be understood and interpreted not by minds leavened with hereticall pride or Schismaticall peevishness or captious and criticall moroseness or Scepticall cavilings and janglings which commonly drive some other secular and sinister end rather than any thing of true faith good manners and an holy life but with all pious and cautious consideration all humble diligence and ingenuous candor Which first regards the joynt Analogy the concurrent tenor and that clear proportion or rule of faith and holy life in doctrine both â—â—r mysteries and moralities which are evidently shining from many places that are Indisputable either for the clear Instructions in morals or Institution in mysteries or Imitation in Illustrious and commended examples for order and policy All which are enough â—â— make a man of God and any Church of Christ perfect to salvation And such light from the clear propotion and concurrent harmony or constant tenour of Scriptures old and new hath this point of the peculiar function of the Ministry Evangelicall both from the practise and precept of Christ and his Apostles and others after them to which the use and judgement of all Churches do fully attest In that tryall approbation benediction imposition of hands Ordination and solemn mission of some men in the Church to the Offâ—ce and work of the Ministry which is set forth in the New Testament Against all which so full clear proofs and so constant a light what ever can be urged by single texts or solitary and occasionall examples out of Scripture Nolunt agnoscere ea loca S. S. per qua revincuntur hic nituntur quae ex falso composuerunt quae de ambiguitate ceperunt Tertul de praes 2 Pet. 2.16 Tantum veritati obstruit adulter sensus quantum corruptor Stilus Tert. de prae ad Haer. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eplph. l. 75. Acts 8.4 They that were scattered abroad went every where Preaching the word must needs be by these objecters either weakly or wilfully mistaken in the phrase and manner of speaking or else is wrested as St Peter tels us by ignorant and unstable minds from the scope and design of the Spirit of God in that place which is the measure of all right Interpretation Or else it only relates to something done by the rule of occasionall prudence or speaks of some practise which was only temporary not binding or miraculous and extraordinary which cease when the gift and occasion ceaseth or it may be in some cases of urgent necessity which might befall an Infant planting incompleat inorganicall Church either not fully formed and setled in the due order or suddainly pressed and scattered with vehement persecution and so forced from that order and exactness in outward Ministrations of the Church which regard a sociall ut cresceret plâ—bs multiplicaretur omnibus inter initia concessum est Evangelizare Baptizare Scripturas in Ecclesia explanare Vbi autem omnia loca circumplexa est Ecclesia conventicula constituta sunt rectores caetera officia c. Vt nullus de clero auderet qui non ordinatus esset praesumere officium quod sciret non sibi creditum c. Coepit alio ordine providentia gubernari Ecclesia Com. in Eph. 4. Amb. asscripta Tit. 1.11 Gal. 5.12 1 Tim. 1.20 publike and common more than a solitary and private profession of Religion and which in the Churches setled condition they otherwaies duly and conscientiously observed as the will of God All which extraordinary cases are in all wise mens judgement very far different and distant from that of this Church of England unless it may seem under some persecution by slanderous toungs by false Brethren and deceitfull workers and disorderly walkers the troublers of our Israel whom the Apostle Pauls charity to this reformed Church would no doubt have wished that either their mouths might be stopped or they might be cut off and delivered with Hymenaeus Philetus and Alexander the Copper-Smith to Satan that they might learn not to blaspheme the Scriptures and the true Ministry and this true Church and in all these the Gospeâ—l and name with the Spirit and grace of Christ all which have been manifested among us by the Ministers of this Church 3. Those and the like places answered in generall The no validity of such captious disputings by Scripture against Scripture Truly I do not think that the so oft repeaters of their Socinian Crambes The objectors of those and the like single places or those temporary and occasionall practises in Scripture by which men or women unordeined to be Ministers did privately teach or publikely prophesy can be so weak and silly many of them for some of them are men only in malice against the Ministers but children in understanding as to believe That there is any such weight or force in any of those objections which their own reason and conscience if not blinded with passion and prejudice against the Office of the Ministry will not tell them have very easy fair and full solutions Either first from the extraordinariness of the gifts which were but temporary and to which these men can with no face pretend by any thing yet discovered by them Adulteria Scripturarum â—â—positionum mendacia Tertul Their zeal to disgrace and destroy the Ministry by perverting and wresting the Scriptures is no sign of their Apostolicall gifts but of their Satanicall or Schismaticall malice Or secondly they are answered fâ—om the case of the Church in some places newly planted or persecuted and scattered Or thirdly by the common exercises of private Charity among believers one to another which all good Christians and Ministers allow still and rejoyce in the order usâ—fulness and modâ—sty of those charitable gifts and Brotherly exercises which may â—n their proper place being duly regulated as well consist with the divine authority and peculiar eminency of the Ministeriall function as the Moon and Stars may be in the same firmament with the Sun Although shining in a different time and orb with different lustre and to far less degrees of influence yet to the same common end the good of this inferior world So that no wise and gracious Christian in reason can or in conscience ought to sheath those or other Scriptures in Ministers bowels which are rather for their defence and assistance Shewing indeed the great use of a constant peculiar Ministry to prevent the Churches desolations and such neccessities of meaner supplyes So far are they from affording any ground either wholy to give a bill of divorce to the setled Ministry which by so many clear and pregnant texts is plain to be dâ—vinely
power and office of that Ministry which Christ and the Apostles had setled in the Church and to which they pretended to have a zeal Fourthly at the worst what ever they were or did regularly or irregularly as to the point of Preaching Christ crucified the Apostle so far rejoyced not as they were passionate or peevish envious disorderly c. but so far as God restrained them in any moderate bounds of truth-speaking It was some joy to see a less degree of mischief and scandal arise from their perversness and spite That they did not blaspheme that Name and preach another Gospell or corrupt this in points of doctrine with Jewish or Hereticall leaven no less than they did with those tinctutes of passions envy and defects of Charity A good Christian may rejoyce at any preparation of men to receive the Gospell In omni malo est aliqua boni mixtura Simpliciter enim absolute malum esse non potest Neque enim est malum pura negatio sed debiti boni privatio neque est cognoscibile nisi per bonum Tho. Aq. 1. q. 14. Non humane est imbecilitatis plena indagine conoscere quâ ratione Deuâ— mala fieri patiatur quae non incuriâ sed consilio permittuntur Salv. l. 1. Gub. Mirandum non est quod mala exurgant sed vigilandum est ne noceant nec permitteret Deus ex surgere nisi sanctos per hujusmodi tentationes erudiri expediret Aust Ep. 141. as in the Indies tho they be first taught it in much weakness and superstition It is so far happy in the worst of times and things that there is no simple or sincere evill which hath not some mixture of good in it which it abuseth else it could not be at all and some extraction of good may be from it by the omnipotent wisdome of God causing all things to work together for the good of his Church Gods permissions not to be urged against his Precepts and Institutions But what sober Christian will urge Gods permissions against his Precepts and Institutions The rule in the Word is still right constant and divine though in the water of events providence may seem crooked and irregular Gods toleration of evill of disorders or heresies in the Church doth not justifie them in the least kind against his Word which forbids them The Apostle was glad and so may we be in evill times that things were no worse but he allows them not to be so bad Quae permittit Deus non approbat in permisso praviter agente quamvis apprâ—bet permissionem suam profundissimè potentissimè sapientia quae bona ex malo ducenda novit Vid. Aust Ep. 120. Ep. 159. In abdito est consâ—lium Dei quo malis bene utitur mirificans bonitatis suae omnipotentiam Rom. 3.8 Multa sunt in intentione operantis â—ala quae in eventu operis bona sunt Aquin. Praescientia praepotentia sua non rescindit Deus libertatem creaturae quam instituerat Tertul. lib. 2. cont Marcâ—on vid. Synes ep 57. nor would he approve the doing of evill or the envy and spightfulness in preaching that good might come thereby He only considered it in the event as to Gods disposing not in the agent or fact as to mans perverting A sober and wise man may make a good use of others madness and folly as God doth of mans and devills malice One may rejoyce that there are some poysonous creatures by which to make Theriacas and Antidotes Many venomous beasts have the cure in them against their own stings and poâ—sons The same Apostle might rejoyce in the supposed not decreed and absolute Necessity of Heresies There must be heresies 1 Cor. 11.19 that as in these times the constancy of judicious and sincere Christians may be made manifest It is some ease that Impostumes break Plus est jucunditatis in sapientia Dei quae bona è maâ—is extrahit quà m in malis molestiae Lact. l. de Ira. Respondet Epicuri quaest cur Deus permisit mala cum potens sit bonus Permisit malum ut eâ—icaret bonum Id. Acts 27. whereby corrupt humors are let out and spent possibly the Apostle might in some sense or notion have rejoyced in the storm he suffred and the shipwrack so far as it discovered Gods extraordinary protection to him and for his sake to those with him And so may all his faithfull Servants the Ministers have cause at last to rejoyce when the Lord hath brought them and this Church to the fair haven after this foul weather which seeks to overwhelm them But Christ is in the ship and they have a good Pilot God whose Spirit with their own bids them be of good chear The Lord can and will save his that be godly from so great a death But such joyes are the serious and sincere raptures of very godly and wise men far enough sequestred from the flashes of the world which hardly ever discern in Events what is of God from what is of man Good events in which Gods over-powring is seen are oft consequentiall not intentionall Severa res est gaudium Sen. Cl. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the second agents and flow not from their will or vertue but follow their work through Gods soveraign over-ruling who as St. Austin sayes would not permit any evill of sin to have been in and from the creatures pravity of free will and infirmity of power if his infinite both power and goodness had not known how to extract the good of his glory out of the greatest evill And truly this good we hope through the mercy of God The good which may come from this evill to true Ministers Phil. 1.16 both all true Ministers and all true Christians in this Church of England will reap by this envy contention spitefull unsincere and uncivill dealing of these Anti-ministeriall Adversaries who cry up their new preaching and prophesying wayes thereby thinking to adde affliction to those bonds and distresses which are upon Ministers in these dangerous and difficult times That this will make all true Ministers more study to be able for to walk worthy of and alwayes to adorn that holy profession and divine Ministration which they have upon them that so they may stop the mouths of gainsayers Tit. 1.9 Saluberrimus est malorum inimicorum usus quo illorum quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meliores vigilantiores reddamur Erasm 1 Cor. 3.1 who lye in wait for their halting and reâ—oyce at their fallings Also it will breed in all others that are serious sound and good Christians a greater abhorrency of these insolent and disorderly wayes in the Church the root and fruits of which are carnall not spirituall pride faction strife bitterness confusion scom of religion corruption of all true doctrine and holy manners neglect and disuse of holy duties prophaness and disposition to all
superstitions licentiousness flatteries and lukewarmness as to the power of the true reformed Religion As is most evident in those places where these New-pretenders have most intrudâ—d themselves and extruded the true and able Ministers Sad experience will shortly teach all such as love this Church and Reformed religion Contempt of tho Ministers of the Gospel paves and strowes the Devils high-way to all impiety how much it concerned them to have endevoured great vindications and by civill Sanctions of the honour of the publike Ministry That there may be exact care in the right authority for ordination and true antient succession which conferrs the Divine power and office as also good incouragements and assistance in the due execution of it that it may not be exposed to so many affronts reproaches and disgraces of vile men and insolent manners who fear not openly to contemn such a reformed Church and it s so famous Ministry together with the whole Nation and the Lawes of it even in so high a nature and measure as this is to vilifie their publike Religion and to seek to extirpate the true Ministry of it Nulla magis illustrantur coâ—fiâ—mantur religionis Christianae dogmatâ— quam quae versutissima haereticorum pravitas deturpare eradicare conabatur Chamâ—er Doctis medicis dant pretium medicastri ut veris Theologis insuisi impudentes Theologastri Iâ—si morbi minus noxii sunt quà m medici imperiti Fernel As good Lawes oft rise by the occasion of evill manners like Antidotes from Poysons so advantages may at last accrew to the Reformed religion and to the true Ministry of it by these oppositions Nothing makes the lustre of truth to shine more clear and welcome than those clowdings and blasphemies under which it may for a time be hidden and Ecclipsâ—d Nothing will make able Physicians more necessary and valued than the swarms of such ignorant Quacks as are of no valew who are more dangerous than any Plague or Epidemical disease Nor is the estate of any Church as to Religion more safe by the multitudes of preaching Mouâ—tâ—banks in stead of True and able Ministers In stead of Propating the Gospell they will every whereso corrupt it with errors so abase it with prejudices and scandals so harden men against the power of it by the rottenness and hypocrisie of their wayes that there will be more need of able and true Ministers to recover and settle the honour of the true Christian religion in this Nation than if it were now first to be converted from Paganism For the Devils strongest holds are those which are fashioned after the platforms of religion and pretend to more than ordinary piety 9. The Character of Antiministerial preteâ—dâ—rs to gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. So that when I consider the temper and form of this Antiministeriall faction in England I find that their heads by a ricketly kind of religion are grown too heavy for their weak and overburthened limbs Their self-conceit of their extraordinary gifts and abilities presuming themselves to be able to do what ever they fancy makes them more than ordinarily disabled as to any good word or work Like Narcissus they are so deluded with the flattering Ecchos of their â—llâ— admirers and so taken with their own fashion in such false glasses that they are like to dâ—at till they die and starve themselves as to all reall sufficiencies by the fond imagination of how great gifts they have and their ignorance of how much indeed they want Nothing more hinders reall abilities than too hasty presumptions of them If any of these gloriosâ—es have any competent gifts of knowledge as to some things of Religion yet like the Chickens hatcht by the force of Ovens in the heat of Camels-Dung as at Aleppo Damascus and other places in the East they have commonly something in them monstrous odd extravagant either defective or superfluous in opinions or practise In intellectuals or morals or prudentials Either vain or morose Humanis oculis locata Religio Crys l. 9. light or tetricall rude or proud popular or affectated Impatient of nothing so much as the bounds of that honest calling in which God and the Laws have placed them Ardeliones isti tepidos se suspicantur nisi inquieti sint nec zelantes satis se credunt nisi omnia incendiis commiscentes pulcherrima quaeque Religionis in cinâ—res redigentes Gerard. Phraeneticus immundus ignorantiae Spiritus Ire l. 1. c. 13. Qui custodiet ipsos custodes Tutela intutissima Unsatisfied and ever quarrelling with that sober peaceable setled way of judicious and humble piety which becomes good Christians adorns the Gospell and keeps up the honour of the Reformed Religion and of this Church of England which these mens late violent extravagancies and disorderly walkings beyond and contrary to all holy rules of Religion all modest bounds of reason Law and common order among men and Christians seek to make weary sick and ashamed of it self when it shall see it self robbed and spoyled of all its able Ministers Reverend Bishops learned Presbyters and orderly Professors and only guarded by a riotous and incomposed rabble of such whose ignorance weakness and confusions will only serve to betray and destroy the Reformed Religion but never to defend it against those many malicious crafty and well armed adversaries who do but ly in wait for opportunities to weaken dishonour disorder and quite overthrow both this and all other Reformed Churches Alas these gifted men who spread so large sayls hang out such fair streamers and seek to make so goodly a shew to the vulgar simplicity as if they were strong built well rigid and richly loaden vessels fit to endure those rough Seas and storms to which both the Truth and Ministry of the Gospell are frequently exposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Virt. vit Audacia est stupor quidam rationis cuÌ„ malitia voluntatis conjuncta Aquin. Eph. 4.14 Heb. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Ep. 14. Confidentia stultorum imperatrix prudentium scurra Sido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 26. Temeritas inscitiae filia are easily judged by all wise and truly learned Christians to be but light keels and flat bottomed Boats by their floting so loftily by their running so boldly over any shelves and rocks of opinion by their putting into every small creek of controversy which shews they draw very little water that they have not the due ballast of weighty knowledge and sound judgement the want of which makes them so fool hardy so apt to be tossed to and fro with every wind of doctrine so prone to grow Leaky and foul either letting in under water cunningly and secretly corrupt and brackish opinions or shipping in above-deck openly and boldly whole Seas of any sinister ends and worldly interests that are abroad in the storms and waves and confusions of civill affairs
Author endevours may merit as much freedom and publique encouragement as others vainly affect and insolently usurp under the pretence of their prophesying gifts when indeed they are for the most part but meer pratings very weeds and trash the soyland load which may rend this Gentlemans net but they are not those good fish which he seeks to catch not so much it seems for the Churches necessities which the constant Ministry may well as it ought to supply as he confesses but for its Lenten dainties and varieties which blessed be God are not hitherto much wanted in any Church and least of all in this which hath hitherto enjoyed those Manna and Quails which the Lord hath from heaven plentifully poured round about its tents by the care and pains of the able orderly and duly Ordained Ministers If some places in this Church have wanted of that large provision yet others have gathered so abundantly Numb 11.20 Satietas omnis sibi ipsi contumeliosa Aust and fed so excessively that while they murmur they surfet while they complain their food comes out of their nostrils as sometimes theirs did among the ingratefull and wanton Jews These concessions then of all able and true Ministers 14. Answer to the Aspersions of pertinacy and superstition cast upon the Ministers in that book being so liberall and friendly to all private uses and to all gifts which are really fit to be publike I cannot tell what that great and dangerous pertinacy is with which that Gentleman towards the end of his book p. 78. charges so gravely and threatens so severely the Preachers in England as if all the fire of Gods and mans wrath which hath faln on them in these times hath not made them so much as willing to part with and be purged from their Babylonish superstitions their popish opinions and practises which sayes he they hold as fast as their right hands and right eyes A very sad reflexion if true upon All us that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ep 54. Lingua maledica sanctos carpere solita est insolatium delinquentium Ieron ad Eust Cum quis clericus Ceciderit statim omnes tales esse licet non manifestari possunt â—actitant profani cum tamen si maritata aliqua adultera sit non statim uxores suas projiciunt nec matres suas tales esse dicunt Aust Ep. 1.37 Ideo à malis boni petuntur calumniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. and must ever own our selves Christs Ministers And wherein this Gentleman had done more worthy of himself if he had given clear and particular instances than such generall and obscure intimations which without sufficient proof will seem no better than those odious aspersions and vulgar calumnies with the Anti-ministeriall Levellers to hide their own deformities are wont to cast upon Ministers and all men that differ from them and oppose their folly out of principles of higher reason and sounder religion than that sort of people use to be acquainted withall From the fauls and faylings it may be of some Ministers but chiefly from the hatred and malice of those men against all true Ministers it 's probable this author may without any great spirit of prophesying foresee and thus solemnly as he doth from the Tripos foretell the great sufferings which Ministers of learning constancy and honesty are like to undergo if God did not as well know how to restrain the pride and power of these men as he doth behold the rage and bitterness of them against all true Ministers Not because they will not come out of Babylon as he phraseth it but because they will not so easily return as many unwary souls do to folly and the principles of all confusion to the oppression of all that truth and order which the wisdom of our pious Progenitors hath observed for 1600. years and transmitted to us from the hands of the blessed Apostles according to the rules of Scripture and all religious reason But what I beseech you is this sinfull obstinacy of the Ministers of England Vid. Aug. Ep. 118. ad Jan. contra praefractos illos qui superstitiosa timiditate consuetudini cujuslibet ecclesia repugnant quae nec fidei nec bonis moribus adversatur Vnaquaque provincia suo sensu abundet pro more consuetudine antiquâ Consuetudines Ecclesiasticae quae fidei non officiant observandae ut à majoribus tradita sunt Jeron ad Licinium Cavendum est ne tempestate contentionis serenitas charitatis obunbiletur Aust Ep. 86. for which this Gentleman hath such a Sybilline rapture and more than a prophetick horror Is it because their judgement is constant to the approbation of that due obedience and legall conformity to which they formerly with good conscience subjected as in matters of extern right and decency in this Church wherein they had a liberty common with all Christians so far as they opposed not either sound doctrine in faith or holiness and morality in manners to conform themselves then in the use of them as now they have liberty not to use them while by force and terrour they are hindered They being not of that nature of things sâ—cred for which a Christian is bound to kindle the fires of Martyrdom nor of private contention against publique Prohibition Is he angry that Preachers do not all suddenly shipwrack their judgements learning and consciences upon every rock of vulgar fury or fancy that they are not presently melted with every popular gloing heat of seeming piety and that they run not into every mould Id viâ—â— gravi prudentique dignissimum non sacile permutatis nec ad vulgi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutum â—uramque leviter commuveri Zanch. Orat. 1 Joh. 4.1 which any faction hath formed for the advantages perhaps of secular interests Is he displeased that they are not taken with admire or adore every Idoll of fanatick novelty that they seriously try the modern spirits whether they be of God or no and receive not every spirit Is he grieved that men of learned and sober piety will not subject the gravity of the Fathers the wisdom of the Councils the acuteness of the Schoolmen the fidelity of the Ecclesiastick Historians together with the excellent learning and acurate judgements of the best modern Writers and Divines in all reformed Churches yea and the authority of the Scriptures themselves Prov. 26.23 Burning lipâ— and a wicked heart are like a potsherd covered with silver dross Grande hoc subtile artificium nescimus vulgi ineptiis novitatibus assentiri non enim tam blandi sumus hominum inimici Ieron Sua dum pingunt vitia nostras dedecorare student virtutes lenones vulgi Erasm Planda pernicies Cyp. de Error AdulantiuÌ„ non amantium vox est Satis pâ—i modo diviteâ— estis probi satis si prosperi sancti sapientes satis si lato magnifico utuntur successui fortia
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
either listed himself or received his Commission Order is that wholsomest ayr in which Religion lives best There is no less necessity both in Piety and Policy to preserve the Laws of holy order and discipline in the Church of Christ on Earth which have the warrant and seal of his authority upon them and are for the preservation of truth peace and honour in the Church Since we find by all experience of times and most in our own That the pride and presumption of mens gifts and private spirits are no less want only active in matters of Religion than in Civill and Military affairs Now why any men of piety or in power professing the reformed Religion should incline either to connive at or to countenance any courses which evidently tend to the shame contempt confusion and extirpation of all true Religion as it stood in the profession of the Church of England opposite to the gross errors superstitions and prophaness of any that are known and declared enemies to it I can see no cause unless it be a supine negligence in some who as they grow greater Acts 18.17 so they are like Gallioes more careless in matters of Religion wholly intent to State interests as if States-men had no souls to save or no God to judge them and were to give no account of that power and advantage they have as well as that charge and care which lyes upon them to do all good they can to mens souls under their power or else there is some other interest secretly contrived and cunningly carried on here as by open hostility in other parts amidst the dusk of our civill Commotions and troubles by those sons of Edom Psa 137.7 and daughters of Babylon who have evill will at our Sion and say of our Jerusalem Down with it down with it raze it even to the foundations Jude 9. As it was for no good will that the Devil contended with Michael the Archangell about the body of Moses minding rather to have it Idolized than Embalmed No more is it from any honest zeal or pious principle that some men now so earnestly stickle about and indeed against the setled office and peculiar function of the Ministry either to have it in common or none at all with any divine authority and commission whose first Anti-ministeriall batteries which seemed to carry some shew of Scripture-strength I have hitherto resisted and repelled not dashing or opposing Scripture against Scripture but clearing its obscurer meaning in some few places by that most evident and concurrent Sense which is manifestly held forth in many plain passages and hath been constantly followed in the Churches of Christ from the first setling of Christianity in the world to this day Sensus Scripturae expetit ceâ—â—a interpretationis gubernaculum Tertul de Pres Non verba tantum defendantur sed ratio verbarum constituatur Id. As the Spirit of God in the Word cannot contradict it self in the main scope and design so where any variation or difference in the letter may seem to be It must be wisely reconciled by discerning the different occasion reason or ground of things sure we are the pretended gifts or dictates of privat spirits may in no sort be set up any way to contradict those testimonies and demonstrations of the Spirit which are so evidently shining from the Scripture as they are in none more than this of a peculiar function and holy ordination of the Evangelicall Ministry And here I might forbear to add trouble to you O Excellent Christians or any readers by any further enlarging of this Apology 18. Conclusion and Transition whereby to vindicate the honour of the divinely Instituted and Ecclesiastically derived Ministry of this Church Since the holy Scripture is as I have shewed so wholly fully and punctually for its peculiar Institution and its constant succession to the end of the world whereto it is not denyed but private gifts may come in with such assistance as is humble orderly and edifying but not as proud invasive and abolishing as Hagar they may do service in Christs family but they must not grow insolent and malipert against Sarah What ever can be produced in a matter of so high and religious a nature as the Ministeriall office and authority is beyond what the Scriptures the only infallible rule and the Churches constant practise the most credible witness do assure us is for the most part but as childish skirmishings with Reeds and Bulrushes after combating with Pikes and Guns And I find indeed that all after Cavills of the Anti-ministeriall faction arise not much beyond womanish janglings presumptuous boastings and uncomly bickerings for the most part where not religious reasonings but peevish Cavils and pertinacious Calumnies like black and ragged regiments impatient to see themselves so routed by the Scriptures potent convictions and the Churches constant custome do but rally themselves as in a case Perdue to see what can be done by volleys of rayling Rhetorick and virulent Calumniatings against the Ministers of the Gospell in this Church whole greatest fault is that which the devil finds with the best of men that they are as Job upright Job 1. Culpâ—â—â— in 〈◊〉 to Jobâ— non invenicus Satanae malicia ipsam inâ—â—centiam in crimen integritatem in calumnium insidiosè vertit Greg. Lingua maledicasanctos carpere sâ—let in solatium delinquentium Ieron ad Eust not that there is any just fault to be found with their holy Calling which hath nothing in it irreligious or unreasonable nothing immorall or imprudent nothing but what is fully agreeing to all order policy decency as following the best and holyest Examples uses and customs of the Church together with the rules of Divine Institution and the ends of all true Religion the glory of God and the good of Mankind both for souls and bodies for temporall and eternall welfare for internall peace of conscience and externall tranquillity in Civill and Church Societies both as men and Christians All which the Ministeriall calling regards and carries on as its holy design and work which no other Calling doth Not Magistrates or Lawyers or Physicians or Tradesmen or Souldiers who do not think themselves to stand charged in Christs Name with the care of mens souls so as to make it their business to instruct direct and watch over them in the wayes of salvation And for Ministers persons such as are truly worthy to be counted such their failings will not be found beyond what is incident to common infirmities and daily incursions of frailties inseparable from the best of men in this mortall pilgrimage All which the charity of humble Christians easily conceals and willingly excuses or pardons when they consider how free and full a pardon of all sins is from God by the Ministry offered to every penitent and believing sinner The grief and impotent despite which the prophane politick and pragmatick enemies of the Ministry of this and all reformed Churches
supplied to the Churches good order peace and honour If Reason and not Passion Religion and not Superstition Judgement and not Prejudice Calmness and not fierceness Learning and not Idiotism Gravity and not Giddiness Wisdome and not Vulgarity Prudence and not Precipitancy impartiall Antiquity and not interessed novelty may be the judge of true Episcopacy I think nothing further from a true Bishop Vid. Bern. ep 28. 152. 42. ad Ep. Senonum Aug. ep 203. in Ecclesiasticâ—â— honoribus tempora ventosa transigere c. Amb. de dig Sacerd. Cum honoris praerogativa etiam congrui merita requirimus c. than Idleness set off with pomp than Ignorance decked with solemnity than Pride blazoned with power than Covetousness guilded with Empire than Sordidness smothered with state than Vanity dressed up with great formalities Bishops should not be like blazing Comets in their Diocesse having more of distance terror and pernicious influence than of light or Celestiall vertue But rather as fixed Stars of the prime magnitude shining most usefully and remarkably in the Church during this night of Christs absence who is the only Sun for his light and Spouse for his love to the Church yet hath he appointed some proxies to woo for him and Messengers to convey love tokens from him among whom the holy Bishops of the Church were ever accounted as the chiefest Fathers next the Apostles when they were indeed such as evill men most feared good men most loved Schismaticks most envied and Hereticks most hated Right Episcopacy is so great an advantage to the Churches happiness and so unblamable in its due constitution and exercise that it is no small blemish to any godly mans judgement not to approve it and nothing as to imprudence is I think more blame-worthy than not to desire esteem love and honour it Since such Prelature is as lawfull as it is usefull and it is as usefull as either Reason or Religion polity or piety can propound in any thing of that nature which if not absolutely necessary yet certainly most convenient for the Church and commendable in the Church so far as it stands in a visible Pâ—lâ—â—y and society being no way either sinfull in it self or contrary to any positive Law of God any more than it is for Christians in civill governmenâ— to have Maiors in their Cities Colonels in their Armies Masters in their Colleges Wardens in their Fraternities Captains or Pilots in their Ships or Fathers in their Families Nor is indeed the venerable face of true Episcopacy so deformed by some mens late ridiculous dresses and disguises but that wise and learned men still see the many reverend and excellent lineaments of it not only of pious and prime antiquity but of beauty order symmetry In plebe nec veritas nec judicium inter saedam potentium adulationem praceps prostratorum odium inanibus studiis inconditis motibus omnia miscent Tacit. and benefit such as flow from both humane and divine wisdome if popular contempt and prejudices in some of the vulgar be any measure of things or any argument against any thing in Religion or in the Church of Christ it will serve as well to vilifie and nullifie all Presbytery and all Ministry as all Episcopacy Indeed neither of them can preserve their honor use and comliness if they exceed their proportions and either dash against or incroach upon each other contrary to those bounds and methods which primitive wisdom observed between power and counsell Order and Authority Community and Unity It is very probable that a few years experience of the want of good Bishops will so reconcile the minds of sober and impartiall Christians to them that few will be against them save only such who think the best security for some of their estates to be the utter exploding and perpetuall extirpation of Episcopacy A thing which one of the wisest of mortalls so much abhorred and for which he was able to give so good an account in Reason Piety and true Polity that it appears to have been not pertinacy and interest but judgement and conscience that so long sustained that unhappy Controversie which I have no mind to revive but only if possible to reconcile which is no hard matter where clear truths meet with moderate affections and peaceable inclinations For I find by the proportion of all Polity and Order that if Episcopall eminency be not the main weight and carriage of Ecclesiasticall government yet it is as the Axis or wheel which puts the whole frame of Church society and communion into a fit order and aptitude for motion especially in greater associations of Christians which make the most firm and best constituted Churches This being then the true figure of a learned grave godly and industrious Bishop there need not more be sayd to redeem Episcopacy from prejudices or to assert it against those triviall objections which are not with truth and judgement so much as with spight and partiality made against it Those light touches which are by some men produced from the antient Writers in the Church for the countenancing of the power of Presbyteries without any Bishop and President or for the Independency of power in Congregations are indeed but as the dust of the balance or drops of a full bucket compared to those full and weighty testimonies which they every where give for the use of Episcopacy unless men be allowed the confidence and liberty to bastardise the works of the Fathers as they list and by a new purgatorian Index tâ— antiquate all Records after 1500. years legitimation by the consent of all Churches as one lately hath endevoured to do D. Blondell a person indeed of great reading and learning but in this not of equall candor and impartiality who endevouring to find some foundation whereon to build his Presbyterie seeks to cast away as rubbidg and trash all the Epistolary writings of holy Ignatius Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who if he had wrote nothing yet the fame of his piety and sufferings made him sufficiently renowned in those Primitive times and after ages both for a Bishop and a Martyr his seat Episcopall being at Antioch and his grave at Rome But his writings being never so far questioned by Antiquity By Euseb Clem. Alex. Jerom. Phâ—tit bibl See the Lord Prim. of Arm. edition of Ignatius as to reject those Epistles which we urge in this point of Episcopacy for genuine and which are oft mentioned with honour and in part the very words which we now read so that it seems a passion and boldness too servile to the cause which that learned man undertook so to endevour at once to expunge those testimonies and remains of Ignatius which indeed are very weighty and many for the distinction of Bishops Presbyters and Deacons even in the first century after Christ which our learned and industrious Country-man Dr. Hammond hath lately as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a valiant
also of that holy Spirit of truth and Ministeriall power which Christ gave to the Apostles and they to their chief successors the Bishops by whose learned piety and industry such mighty works have been done in all ages and in all parts of the Church and in none more I think than in this Church of England chiefly since the Reformation of Religion whereto godly and learned Bishops contributed the greatest humane assistance by their preaching writing living and dying as became holy Martyrs Can. 6. Concil Nicaeni I am vehemently for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient and holy customs of the Catholick Church 8. Primitive Customs how far alterable in the Churches Polity Consuetudo major non est veritate aut tatione Cyp. Ep. 73. Valeat consuetudo ubi non praevalet Scriptura aut ratio Reg. Jur. Praesracti est ingenii contra omnem consuetudinem disputare morosi nimis pertinaciter adhaerere so far as they may be fitted to the state and stature of any Christian societies Not that I think all things of external Polity discipline and government by which Christians stand tyed in relations publique to one another were at first so at once prescribed or perfected by Christ or the B. Apostles as might not admit after addition variations or completions in any Church or Congregation Christian according to those dictates of reason and generall rules of Prudence which are left to the liberty of Churches by which so to preserve particular Churches as not to offend the generall rules of order and charity which bind them by conformity in the main to take care of the Catholick Communion We are not I think tyed so strictly to all the precise paterns of primitive and Apostolicall practise which might well vary in the severall states conditions and dimensions of the Church I read no command for Presbyters to choose a Bishop or President among them and in so not doing they are defective not as to the Precepts of Scripture 1 Cor. 11.16 If any man lâ—st to be contentious we have no such Custom nor the Churches of Christ In his rebus de quibus nihil certi statuit Scriptura mos populi dei vel instituta majorum pro lege tenenda sunt Aug. Ep. 89. ad Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 37. but to the rules of right reason and the imitation of usefull example in primitive times Nor do I find any Precept to one or more Presbyters to ordein others after them who yet ought to take care both of their own being rightly Ordeined and of after succession according to that patern Analogy and proportion of holy order and government which was at first wisely observed by the Apostles and the after Ministers of the Church either as Bishops or Presbyters The same Coat would not serve Christ a man grown which did fit him a Child or Youth Only it is neither safe comely nor comfortable for any Christians wantonly and without great and urging reasons next dore to necessity to recede from or to cast off the antient and most imitable Catholick customs of the Church which truly is seldom done upon conscientious and reall necessities pressing but most what upon factious humours and for secular designs carried on under the colour of Church alterations For how ever the alteration may at present please some mens activity and humour whose turn it serves yet it cannot but infinitely scandalise grieve and oppress far more and better Christians who are of the old yet good way Hence many wee see are at a loss now in England how to justifie their past religion shaken by changes as if they had had no true Ministry nor holy Ministrations and Sacraments hitherto while some mens zeal without knowledge cries down Bishops and that whole government with the Ministry for Antichristian others are extremely unsatisfied and solicitous for the future succession Not seeing any ground for any Presbyters in this Church so to challenge to themselves a sole divine power of Ordination and Jurisdiction without any President Bishops which was the antient way in England ever since we were Christians as in all other Churches And it is most sure that neither power of Ordination nor Jurisdiction was ever conferred by Bishops on any Presbyters here either verbally or intentionally as without and against Bishops Nor did the Laws or Canons ever so mean or speak Nor was it I believe in any of the Presbyters own thoughts that they received any such power to Ordein other Presbyters without a Bishop when they were Ordeined Ministers And sure though acts of state and civil Magistracy may regulate the exercise yet they cannot confer the holy power and order of a Presbyter or Bishop on any man which flows from a spiritual head even Jesus Christ as I have proved and not from any temporall Authority Ordinances of Parliament can hardly with justice or honour batter or dismount the Canons of generall Councils the Catholick laws or constant Customes of the Church If it be supposed that the two Houses of Parliament lately did but restore and the Presbyters resume that power of Ordination which was only due to them as such and deteined by Bishops usurpation from them Boâ—a consuetudo velut vinum generosum vetustate valescit Tert. It is very strange they should never here nor elsewhere have made claim to it for 1600. years in no ages past till these last broken factious tumultuary and military times If it were their right only in common with and subordinate to Bishops they needed not then to complain for they did or might have enjoyed as much joynt power as was for their conveniency and the Churches peace The eminent power at least for Order sake was even by their consents lawfully placed in and exercised by the Bishops The levity and ambition of ingrossing all to themselves without and against Bishops hath almost lost all power both of Bishops and Presbyters too since Presbytery alone is but as Pipe-staves full of cracks warpings and unevenness which will not easily hold the strong liquor of power and government unless they be well hooped about and handsomly kept in order by venerable and fatherly Episcopacy which carried a greater face of majesty and had those ampler and more august proportions which ought to be in government beyond what can be hoped for or in reason expected from the parity and puerility of Presbyters in common many of whom have more need to be governed than they are any way fit to bear any great weight of government on their shoulders however they may discharge some works of the Ministry very well 9. Calm mediations between Episcopacy and Presbytery As it hath never yet been shewen any where so it is least to be hoped for now in England that any better fruits should arise from Presbyterie thus beheaded cropped and curtayled of its crown Episcopacy which it might not stil have as formerly it
of or desired So nor can it in any reason be thought by Christ afterward committed to them least of all may they arrogate it to themselves or involve it in any inferiour kind of civill and sociall power which they may in some cases have Since this power of sending and Ordeining Ministers to teach and rule the Church is as far divided from that of peoples choosing approving recommending or accepting one rightly ordeined as the waters above the firmament are from those beneath in the Sea or Earth what faithfull people may prudently do in private Church-matters within their sphere is rather a power subâ—ective obedientiall and conformative as that of the matter to the form than Mandatory Operating and Authoritative what they do discreetly as to advise chuse or agree with any Minister is rather a common act of reason and polity as men than proper to them as Christians in piety and is so far commendable as they advise chuse or agree in things of externall use for their own good yet no way troubling the Churches common welfare order and peace nor arrogating that spirituall and internall power Ministeriall either to make or act as Ministers which is from an higher principle than Nature Reason or the will of man People having no more power to Ordein send and Consecrate true Ministers or Invest them in that Authority Joh. 20.21 A my Father sent me so send I you than they had to Anoint or appoint the Messias and they may as well set up a new Christ and new Gospell as a new Ministry and new Ordination which Christ only hath once done for all places and times to the end of the world at least as to ordinary cases when right succession of power Ministerial may be had and this without troubling or interessing the common people in the business to whom Ministers dispense not the people 's own but the grace of Christ 1 Pet. 4.10 As good stewards of the manifold grace of God Eph. 4.11 Christ gave some Apostles and Pastors and Teachers People may as well make Apostles as ordinary Pastors or Ministers which are all from Christ of which among other gifts and graces as means this is one To give Apostles c. Pastors and Teachers to the Church How can people primarily give power to celebrate Mysteries to Consecrate Elements to confer Graces which are so much above their thoughts desires and merits And who have no other way to order regulate and manage any of their Elections undertakings and affairs civill and secular in what ever they pretend to have power which I think best when it is least but only that of the major part of numbred voyces or by the Pole If this doth not suffice to decide their affairs then the more hands and stronger party which is oft the worst carries it against the other fewer and weaker which may be and most-what are the best and wisest Neither of which wayes of decisions which are oft worse than that of blind Lots and Chance which many wise men rather chose than otherwaies to determine matters by the uncertain and dangerous way of popular suffrages can seem so Infallible and divine as to induce a wise man to acquiesce in them as Gods appointment when very oft they come far short of those rationall and morall proportions which a good man would require in judging of and preferring alwayes the best and most deserving men sober men would never have matters of Consequence left to the most voyces of the vulgar or to their Counter-scufflings and brutish contentions As among the Cyclops where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft shew that there is little of God in their heards and crowds and clamors more than may be in storms and tempests How unlikely is it that Jesus Christ should intrust these Plebs or people every where with power to chuse and ordein Ministers of his Church in order to save souls when the community have no other way in this Sacred concernment of mens souls but such as they use in their most trivial transactâ—ngs of humane affairs As if it were all one power which enables them to make a Minister of Christs Church with that which makes a Maior a Bayliff or a Constable in a Corporation In those few experiments which the wisdome of this Church or the lenity of some Patrons hath thought fit to give men of Popular Elections of their Minister I have known where a Parish rejecting a very able man offered them have with great earnestness desired and with as much greediness as the Whale did swallow Jonah received a Minister of far less worth who was of their own choise yet within two or three years they have cast him out on dry land and with scorn reproached and rejected him who was so lately their delight and darling The greatest enemy of the Gospell of Christ and of the reformed Religion would wish no greater advantages against true Religion than to have the Ordination choyce and appointment of Ministers left to the Common people in every place which will soon be filled with as much ignorance fury faction error and confusion as either Devills or Antichrists would desire whereby to make Bethel Bethaven and to set up Babylon in the midst of Jerusalem Yea the peoples very bare Election of one rightly Ordeined to be their Minister oft occasioneth very great thoughts of heart and uncomfortable divisions between both the people in their parties and the Minister so chosen by some but not by others To prevent which inconveniences and somtime mischiefs the wisdome both of Church and State had by consent of all estates People Peers and Prince setled that in a far quieter and safer way of Presentations to the content of Patrons Ministers and all sober Christians I may then conclude that as Bishops and Presbyters joyntâ—y ordeining others to that holy Office whereto themselves were formerly Consecrated did as much and no more than was their duty to Christ and the Church So neither the Pope of old had beyond his Diocess nor the People now have any thing to do with this Ordinative power which duly is in the Ministeriall order of the Church by which an holy succession of able true and faithfull Ministers Bishops and Presbyters hath been continued in all Churches and as yet is in this Church What ever the Papall pride and usurpation as any way eminently Antichristian in former or later times or Schismatick and unruly people now as the many Antichrists in the Diametral distances of their errors being the two poles of Church pride but not the axis of Church power have or do pretend as if all Church power were in them or from them it was and is all nothing else but vain shadows and meer mistakes arising from the ignorance darkness connivence licentiousness and superstition of times and is no more prejudiciall to the true power of Ordeining Ministers which is from Christ only committed to the order and fraternity of Pastors and
the Lord to the Church and set apart or Consecrated by the Church to the Lords speciall service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. to serve the Lord and the Church in holy publick ministrations as the Apostles first did into whose order Mathias was by Lot chosen to supply the place of Judas Iscariot Acts 1. To which end Ministers in an holy Succession have ever been placed over the people in the name of Christ by the power of his Holy Spirit yet Good Ministers disdain not to be reckoned among Gods People as children of the same Spirituall Father and brethren in the same Family or houshold of Faith nor will any humble Christians being not in holy orders affect to be called Clergy men by a confusion of language or disdain to be called Gods commons or Lay-men which hath a sober Christian and charitable sense in the dialect of those Christians who know how to call and account their true Bishops and Ministers as Fathers Instructers Overseers and Guides of the Church c. These names then or distinctive titles do but fairly follow according to the use and nature of words and decently express those things which the mind of Christ in the Scripture and all Custom or use of the Church have distinguished for order sake De verbis contendere non est curare quomodo error veritate vincatur sed quomodo tua dictio alterius dictioni praeferatur Aust de doct Christ l. 4. c. 28. Quid est conteâ—tiosius quam ubi constâ—t dâ—re certare de nomine â—ust cp 1. 74. De verbis syllabis intemperantius litigare solent qui res ipsas Ecclesia pâ—cem negligunt Sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam occultâ—re dissimulare student quod et Arrianorum pertinaâ— astutiâ— olim fecit Amb. lib. de fide Jeron de Arrian Hyp. Insignis est indolis in verbis verum amare non verba Aust Sic vigeat humilitas ut non minuatur Autoritas Aust 1 Cor. 12.23 Error est bonestuâ— magnos in loquendo duces sequi Quintil. Orat. Inst l. 1. c. 6. The same supercriticall men will boggle at the words Trinity Three Persons and Sacraments which are not in the letter but in the sense and truth of the Scripture And certainly no religion forbids us to adopt convenient and compendious words to the Churches use since we do safely translate the whole originall Scriptures to any ordinary languages in which most Christians may best use them not in the literall words but in the Intellectuall sense or mind of God A strife about words and syllabicall scruples fits only women or children or peevish passionate men As the Arrians of old who caviled much at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose syllables were new but their sense old orthodox and sound expressing the same divine Nature in Christ the Son with the Father and that our Emanuel who was born of the virgin Mary was both God and Man But this quarrel about names and words is a very tedious impertinency to those Christians whose serious piety studies only this by apt and usuall words to comprehend and express the truths and orders of Religion who are ready alwayes so to give to each other the right hand of Charity and Unity as members of the same body whose head is Christ as yet to preserve that order and authority in the Church which is divinely Instituted and is as necessary for the Church as it is for the body to have head eyes and mouth distinct from other parts of less honour yet not less usefull in their place As for this pretended grievance then of these words Clergy and Laity We desire not to quarrell farther with our Adversaries and we shall not need to dispute with others that are wise and humble only we pitty the simplicity of people who are thus easily cheated and scared by some sophistry when they are told by their great scrupulosity and censorian gravity that words are as bad as Spels that what ever tearms or Names are not in the Scriptures as they have them translated are not the speech of Canaan but the language of the beast Thus these severe Momusses Thus the Antiministeriall factors for error ignorance and confusion These are among the other small artifices used by those miserable Rabbyes who to ingratiate with the vulgar and lead dâ—sciples after them are content to take away the antient marks of bounds and known distinction of names between Minister and People that so people may take the greater confidence to cast quite away both the name and thing the holy Ordination with all distinction of Office and Function Ministeriall in the Church which if I can solidly maintain against these underminers of Religion despisers of Ordination and vastators of all true ministry I doubt not but I and others may still use these Names of Clergy and Laity without sin or scandall to any sober and good Christians To the main therefore of the Objection which is made against the vertue and efficacy of Ordination 16 Prophane minds prone to cavil at all holy mysteries aswel as the Ordination of Ministers 2 Pet. 3.4 by the Catholick and Antient way of Bishops and Presbyters which they so slight I answer That at the same rate of prophane and Atheisticall reasonings they may as well dispute as Julian would have done and those Scoffers daily do which are foretold should be in the later dayes What vertue is there in the water of Baptism more than any other by which to regenerate a sinner to wash away sins to seal comforts to confer grace to represent the blood of Christ of which a man may meditate every time he sees any water or washeth his hands Hence the mean esteem and contempt indeed with proud and presumptuous Catabaptists have against that holy Mysterie of Baptism which all Churches in all ages have used with reverence and comfort according to Christs Institution and the Apostolicall custome So also the spirituall pride of those prophane Cavillers will argue what efficacy can there be in the Bread and Wine at the Lords Supper more than in other of the same Elements at our ordinary Tables and in every Tavern What doth the form of Consecration by the words of Christ and prayers add to them or alter them Nay since the blasphemous boldness of proud and wicked men will count nothing of outward form sacred no wonder if by the same contradictive spirit they quarrel at not only the Humanity or flesh but also the Majesty and divinity of our Saviour Jesus Christ and seeing the outward meanness poverty and ingloriousness of his life and death many of them scarce own him for a Saviour or for the true Messias And no further than is agreeable to their Seraphick fancies Against whom Irenaus d sputes by which they labour after the like fondness of some in antient times to
turn all the solidity of Truth the certainty of History and the Sacredness of the mystery of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 23. de Trinitatis Myst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Heb. 11.1 Faith is the evidence of thâ—ngs not seen c. Nemo â—â—dicet hâ—mano modo quod diviâ—o geâ—itur sacramento nemo mystâ—â—ia caelestia discutiat ratione humana Crysâ— S. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in cp 43. God manifested in the flesh into nothing but Familisticall whimseys empty notions and sublimity of nonsense As if there were more light of Religion in their modern Meteors and gross illuminations than in the Sun Moon and Stars in Scripture Ministers and Christians of old whereas the same holy and humble faith by which true Christians do believe Jesus to be the promised Messias the Son of God and only Saviour of the world notwithstanding all that blind Jews or proud Gentiles object against him doth also teach them to receive with all humble thankfulness and religious reverence all those holy orders duties and Institutions in their plainess poverty and simplity which Christ hath setled in his Church and which the Church hath continued according to his word in all humble fidelity Nor doth the meaness of outward appearance or any naturall and civill disproportions which appear to humane sense or reasonings any way prejudice or weaken the faith devotion duty and obedience of those who live by faith and look with the eye of faith and act with the hand of faith in all those holy offices and Ministrations which are grounded on the word of Christ To judge of Christian Mysteries or Ministries by common sense or carnall reasonings as Sarah did of the Promise is to make Christian Religion most ridiculous mean and insignificant whose vertue and efficacy as the faith of Abraham depends not upon any naturall morall or politique powers faculties habits abilities or actions that are in or flow from the persons acting in them and dispensing of them nor the Elementary sensible natures of the things used in them But meerly upon that divine vertue and power of Christ Instituting such holy things as duties to be done to such a religious end by such men and means in such a manner and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Ma. de sid Tota ratio sacti est potentia facientis Aust Greg. N. s Vita Mosis Carnem agni licuit comedere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ossa vero non confringendâ— credenda non curiosius discutienda sunt dei mysteria c. 2 Cor. 2. In mullis scientia Pauli à disputatione tranâ—it in stuporem cujus tanta erit praesumptio ut disserendo existimet aperienda potius quà m silentio miranda Amb. voc l. 2. 1 Cor. 1.27 and all this in his Name that is meerly as an Institution of his divine power and wisdome and whence they have their efficacy and also authority not indeed among affected Novelists curious speculatists proud hypocrites or contentious worldlings but among humble devout and true believers who are also doers of the will of God in all things holy just and morall who knowing what belongs to the life and obedience of Faith disdain not to submit themselves to any way and order seem it never so weak and simple that Christ hath appointed to them and his Church who alone can make weak foolish and contemptible things to be powerfull and effectuall through the concurrence of his Spirit and grace to those great and holy ends for which they are by him Instituted in his Church So that it is not any Magick charm or Enchantment as these prophane minds scornfully deride which makes the common elements to become Sacraments by that solemn Consecration which is rightly performed by one that is from Christ appointed as a minister of holy things No more is it any fantastick and imaginary power which of a common man makes a Minister of the Gospel by due Ordination which is a setting apart of some fit and worthy men from the ordinary capacities comon relations and humane affairs of the world either as naturall or civill and Consecrating them by prayer and imposition of hands and power of the Spirit to the peculiar service of Christ and his Church in the holy Ministry Pantomimi sunt in religione Hypocritae quo minus sancti sunt co magis simulant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studentes non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this not to be done by any one that please themselves to be at once both apes and hypocrites in religion to act a part and make a Stage-play of holy Ordination by a popular presumption but only by such as Christ hath fitted with gifts and enabled with power of his Spirit to Consecrate and Ordein a succession of Ministers to the service of the Church being themselves formerly ordeined and so invested with that great and holy power of order So that it is the powerfull Word and Spirit of Christ In ordinatione Deus est causa principalis homo instrumentatis Deus vocat primario Ecclesia mediante declarante quem à Deo vocatum praesumit Gerard 2 Cor. 10.5 as the King and Prophet of his Church which commands the duty establisheth the Order and gives the blessing as in other so in this of Ordination In obedience to which true and excellent Christians willingly captivate all their high imaginations and subdue every thought which exalts it self against the rule of faith the word of Christ pulling down all the strong holds of proud and humane reasonings Submitting to every holy Ministration and true Minister in his office for Christs sake from whose grace Spirit and promise they expect and find that blessing comfort and inward peace which is only to be had in Christs way which depends meerly on his divine will and power which changeth not the nature of things but their relation and use to an higher and spirituall end requiring faith humility reverence obedience and thankfulness in every believer or worshipper 17. Right Ordination Efficacious relatively and spiritually not physically So that although Ordination of a Minister to the peculiar service of Christ and the Church by such as have the right and power by uninterrupted succession duly derived to them and to be derived orderly from them in all ages do not add to the Naturall Morall or Spirituall gifts and indowments of men as they are personall and inherent any more than the office of Embassadour or Judge or Commander doth in Civill or Military employments confer any thing to the inward abilities of the man yet that honour and authority rightly derived to any one invests him with a relative Idem valet deputati ac deputantis autoritas in quantum depâ—tatur Reg. jur yet reall power qualification and capacity of doing or declaring the will of another to the same validity as if the principall himself did it by whose authority alone any other is sent
and enabled to effect those things which none other can presume to perform without vanity sin and presumption who hath not that gift power or authority consigned to him The right Ordination then of Ministers in the way of an holy succession in the Church of Christ hath in Religion and among true Christians these holy uses and clear advantages peculiar to it 1. 1. It confirms the truth of the Gospel 2 Cor. 8.23 First as to the main end the Glory of God and the saving of mens souls by their believing and obeying this testimony of all true Ministers that Jesus Christ is the only Saviour of the world Nothing gives a more clear and credible testimony to the glory and honour of Jesus Christ and to truth of the Gospel than this uniform and constant succession of Ministers Multi barbarâ—rum in ChristuÌ„ credunt sine charactere vel attramento scriptam babenter in cordibus sum per spiritum salutem et veterum traditionem diligentes custodientes quam Apostoli tradiderunt iis quibus committebant Ecclesias cui ordinationi assentiunt multa gentes c. Iren. l. 3. c. 4. by a peculiar Ordination and authority even from Christ himself in person who at first began this Ministry and sent some speciall men as his messengers to bear witness of him in all the world that so men might believe not only what is written in the word before it was or as it is now written but also as that glorious truth hath been thus testified every where and in every age by chosen and peculiar men as a cloud of most credible witnesses whom thousands at first did and to this day do hear preaching and see them Celebrating the holy mysteries of Christs Gospell who never had or used any written word nor ever read it and for the most part believed before ever they saw any part of the Bible which the constant Ministry of the Church hath under God hitherto preserved chiefly upon the testimony and tradition or record of those that were ever thought and alwayes ought to be most able and faithfull men specially appointed by Christ in his Church as a perpetuall order and succession of Witnesses to testifie of him and to minister in his Name to the end of the world This walking Gospel and visible Ministry consisting as it ought of wise and worthy men Minister est verbum visibile ambulans Evangelium who have good reputation for their piety learning and fidelity running on to all generations is as a continued stream from the blessed Apostles who were the first witnesses immediatly appointed by Christ to hold forth his name and Gospell to the world Acts 1.8 which though never so far off in the decurrence of time from the fountain yet still testifies and assures all wise men that there is certainly a divine fountain of this ministeriall power and so of Evangelicall mysteries and truth which rose first from Christ and which hath constantly run as may appear by the enumeration or induction of particular descents in all ages in this Channel of the Apostles and their successors the Bishops and Presbyters of the Church for the better planting confirming and propagating of the Gospell to all Nations and times As a duty charge or office injoyned by divine command to some men and lying ever as a calling on their consciences Hereby evidently declaring the divine wisdom and Fatherly care of Christ for the good instruction and order of his Church in his personall absence In that he hath not left the Ministry of the Gospell and his holy Institutions which he would have alwaies continued for the gathering edifying of his Church to a loose and arbitrary way among the rabblâ— and promiscuous heards of men which would soon have made Evangelicall truths seem but as vagrant fables and generall uncertain rumors which run without any known and sure authority in the common chat and arbitrary report of the vulgar by which in a short time both the order beauty honour purity and credit of Truth is easily lost among men This holy and successionall ordination of the Evangelicall Ministry gives great proof and demonstration as of Christs personall presence as chief Bishop and Minister of his Church so of the fulfilling of Christs word and the veracity of his promise Mat. 28. after his departure to be with them that were sent and went in his name to the end of the world That the gates of hell neither yet have nor ever shall prevail against the Church While it carefully preserves a right succession holy order and authority of true Ministers the devill despairs of ever overthrowing Christian Religion in its reformed profession in any Country Down with the order Mat. 16.28 and sacred power and succession of the Ministry and all will in a short time be his own 2. 2. Evidenceth the Churches care Agnitio vera est Apostolorum doctrina antiquus Ecclesia status in universo mundo charactere corporis Christi secundum successiones Apostolorum quibus illi eam quae est in unoquoque loco Ecclesiam tradiderunt Scripturarum sine fictione custodita tractatio plenissima lâ—ctio sine salsatione secundum scripturas expositio legitima diligens sine periculo sine blasphemia Irenaeus l. 4. c. 43. In Ecclesia Catholica bacte nus inviolabili observatione tenetar qua potissimum Catholici ab Haereticis discriminantur nimirum ut cujusvis meriti atque praestantiae â—ir fuerit non sua sponte praedicationis munus suscipiat sed expectet donec ab Ecclesia mittatur ab eaque sacris functionibus initietur siâ—que initiatus praedicationi Evangelii mancipetur Baronius An. Anno Christi 44. It is also a notable evidence of the Churches care and fidelity in all ages not only in the preservation of the oracles of the word which it hath done but also of a constant holy Ministry to teach and explain them Also to celebrate those holy mysteries which are divinely annexed to the word as seals to confirm the faith of Christians And lastly to exercise that wholsome discipline for terror or comfort the power of which is chiefly in the Pastors and Rulers of the Church As it is then for the honour of the wisdom of Christ in the originall to have instituted such holy mysteries and such a Ministry so it is for the honour of the Church in the succession of all ages to have thus preserved them and it self in that order which becomes the family of Christ which had come far short of any well ordered family if the Father and Master of it Jesus Christ had left every servant to guess at his duty and all of them to scramble what part they list of employment aliment and enjoyment but the Lord Christ as every wise Master doth hath appointed and his Church hath preserved to this day constant Stewards and dispensers of holy things in his house-hold whose duty t is to
many sinfull evils and snares while they forsake or cast out and despise their rightly Ordeined and duly placed Ministers and either follow and incourage such seducers as are very destructive both to the Churches peace and to mens souls both in the present and after ages or else fall to a neglect indifferency yea and abhorrency of all Religion The Order Power 20. Summary Conclusion of the power and efficacy of right Ordination and Authority then by which right Ordination is conferred on the true Ministers of the Gospel as was here in England although they seem to proud scorners to unstable minds to ignorant and unbelievers as frivolous as the Gospel seems foolishness yet to the humble eye of Faith it appears as the wisdome holy order and commission of God for the continuall teaching well guiding and edifying of the Church of God by truth and peace to Salvation The blessed and great effects of which depend as I have shewed not upon any naturall power or vertue tranfused from the Ordeiners to the Ordeined but upon the Word Promise and appointment of Christ sending them in this method of the Churches triall approbation and ordination In which by the judgement and conscience of those who are of the same function and so best able to examine and judge of gifts and abilities the examined and approved is publickly authorised and declared to be such a Minister as the Lord hath chosen to be sent such as the Spirit of Christ hath anointed and consecrated by meet gifts and graces for the service of Christ and the Church in that great work of the Ministry One who is thus ordeined the Church may in any part of it comfortably receive and own in Christs name One who is partaker duly of the comfort of that promise from Christ Mat. 28. to be with his true Ministers to the end of the world which could not be verified as interpreters observe of the persons of those then living and first sent by Christ who were long since at rest in the Lord but of their lawfull Successors rightly following them in the same office and power Non sunt successores in officio qui ad officium accedunt alio modo quam institutum est Reg. Jur. without which they are not truly their Successors in the Ministry and authority from Christ No more than they can be Embassadors Deputies and Messengers from or to any one from or to whom they have no assignment of any power by letters or other way of commission which when most legally and formally done by deeds and instruments of writing yet these receive no naturall change of their qualities nor is any inherent vertue conveyed to them when they are made instruments to testifie the Will and convey the power of any to another but they have such a change in relation to their appointed use and end as alters them from what they were before in common and unlimited nature The like is as to religious ends and uses where some men are specially ordeined to be Ministers having all their efficacy and authority as to that work from the will of Jesus Christ from whom alone such power is derivable and that not in every way which the vanity of men list but in such as the Church hath constantly used according to the Scripture Canons and directions which are clear to Timothy and Titus which are the great paterns and evident commissions for right Ordination and Succession to the Ministry besides other places Against the undoubted Authority and pregnant testimony of which Epistles and Scriptures joyned to the Churches Catholick custome it will not be easie for any Novelist to vacate and abolish that holy Succession and due Ordination which the true Ministers of England have generally had in this Church which in my own experience I cannot but with all truth and thankfulness testifie to the glory of God to the honour of this Church and those reverend Bishops as Fathers of it who not only with great decency and gravity but with much conscience and religious care ordeined Ministers as very many so very worthy Nor on the other side will these Novellers easily perswade judicious Christians That any upstarts and pretenders in any other way which as it is poor and popular so it comes very short and unproportionate to what is required in and of a Minister can have the power and Authority of true Ministers Habentes cum iis consortium praedicationis habeant necesse est consortium damnationis Tertul. de Haeret. auditoribus Jo. 2.8 having no right Ordination to which no mans pragmatick pride and self-confidence nor the ostentation of his gifts to others by a voluble tongue nor the admiration and desire of his si ly and flattering auditors can contribute any thing either as to the comfort of the one or the other but much to the sin and shame of them both as perverters of Christs order and the Churches peace forsaking their own mercies while they follow lying vanities which cannot profit them 17. Yet meer form of Ordination makes not an able Minister Not that every man that is Ordeined a Minister as to the meer outward form in a right and orderly way is presently of the essence and truth of a Minister in Christs esteem or in the comfort of his own conscience The ordeined may be such hypocrites as Simon Magus was when baptised as have neither reall abilities nor honest purposes aiming at Gods glory or the Churches good but meerly at their own worldly ends and base advantages The Ordeiners also may be either deceived in the judgement of Charity or corrupted by humane lusts and frailties so as greatly to pervert and prophane this holy Institution No man hath further comfort of his being Ordeined a Minister than he hath reall gifts and competent abilities together with an holy and honest purpose of heart to glorifie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baz M. ep 187. The antient custom of the Church receives none to be Ministers but upon strickt examination before they are ordeined Concil Nic. 1. and â—he Concil Caâ—ib 1. c 9. takes care that none be Ordeined Presbyters without due examination in the discharge of that holy office and power to which he is by the Church appointed Nor can on the other side the Ordeiners more highly offend in piety against God and charity against the Church than in a superficiall and negligent way of ordeining Ministers which antiently was not done but with solemn publick fasting prayer and great devotion Indeed nothing should be done in the Church of Christ with greater exactness both for inward sincerity and outward holy solemnity than this weighty and fundamentall work of carrying on the Ministeriall power and authority in a fit and holy Succession Abuses here are prone to creep in the Devill coveting nothing more than to undermine weaken and overthrow this main Pillar on which the Church and house of God doth stand Ministers either
unworthily or unduly Ordeined are like sleight and ill built ships which endanger the loss of themselves and all those that are embarqued in them and put to Sea with them Miscarriages in the matter of ordination of Ministers are to the unspeakable detriment and dishonour of Religion as unskilfull cowardly or perfidious Officers are to Armies I shall never hope to see the Church flourish or truly reformed untill this Point of right Ordination of Ministers be seriously considered of and duly restored to its Pristine honour and excellency when to Ordein Ministers for the service of the Church Oâ—ortet Ecclesiae Epis ministrum Christi esse formam justitiae sanctimoniae speculum pietalis exemplar veritatis doctorem fidei defensorem Christianorum ducem sponsi amicum cui ille irascitur Deum sibi iratum non hominem sentiat Bern. ad Eng. l. 4. was not to prefer men to a Benefice so much as to recruit Christs regiments to strengthen his forces to fortifie the Church and true Religion with most vigilant Watchmen and valiant Champions whose care was on every side to defend the Flocks of Christ against all enemies which were to be as the Cloud or Pillar of fire both lights and guards to Christians upon all occasions who made conscience to live with to suffer with yea and to dy for the sheep as good Shepheards Such men only are fit to be Ordeined Ministers such Ministers ought to be prayed for highly prised and perserved in the Church by all that desire to transmit any thing of true Religion to Posterity nor was the Church of England or yet is destitute of such Ministers both duly and worthily ordeined to the service of Christ and this Church To abolish this order or to usurp to undue hands or to contemn this Sacred and right Ordination which sends forth able Ministers in Christs way can be no other but a most cruell and detestable sacrilege far worse than that of robbing the Church of its maintenance for such Ministers Cyprian reproves Novatus a factious Presbyter Quod Felicissimum satellitem suum diaconum suum constituit neâ— sciente nec permittente me sola sua factione ambitione Acts 8.18 All undue Ordination is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. profanum detestandumque ludibrium Bâ—s both as preaching and ruling well wich yet is a sin of so deep a dy that no Niter can cleanse it being seldome ever pardoned because seldome repented of so as to make a â—ust restitution without which repentance is never true Yea for any Laymen in a brutish violence and meerly by Ppular insolency to arrogate this power where it is not or to abrogate it where truly it is is a sin of a more heynous nature than that of Simon Magus was who had so much of civility justice and good manners as to offer money for a part of the miraculous and Ministeriall power It is indeed no other than a Cyclopick fury and unwonted barbarity ill becomming any sober or civilized Christians thus to wrest the keys of Gods house out of the hands of those Stewards with whom the great Master Christ hath specially intrusted them for the right Oeconomy and dispensing of all holy Mysteries and Institutions And when such rude and unruly fellows have thus insolenced these Officers of the Church and bound their hands how comly will it be to see the keyes of the kingdome of heaven Ischyras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-ordeined or only by Rolâ—thus a Persbyter Hence Athanasius Apol 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pro. 20.23 managed or committed as it were to Boyes to Pages and Laquies to weak mean mechanick ignorant dissolute and riotous wretches who not conscious to any true Ministeriall power or just authority in the Church can never make conscience of doing any holy Ministerial duty to which they are most unfit never caring how prodigall they are of the truth and honour of Religion of their own or other mens souls It being a sport to such proud and spitefull fools to do wickedly to speak prophanely and to live disorderly in the Church And not content to commit a rape upon true Religion and the holy orders of Christs Church as Absalom did on the house-top before the Sun and all Israel they will further in time justifie the flagitiousness of their villanies as if the zeal they had for true Religion provoked to such outrages these pestilent pandars for errors and all licentiousness with their followers who must presently all turn preachers though never duly Ordeined nor fit ever so to be yea their arrogancy makes them ordeiners too of whom they please to set up to minister to their extravagant lusts and follies which makes them many times much fitter for the flocks or cages than for the pulpits These will surely come at last as much short of the happy effects of true Ministers as they are far from that holy power of right Ordination which I have proved to be from Christ and the Blessed Apostles rightly derived to us by the constant Custome of this and all Churches and this not as a cypher or meer formality but as of sacred Institution so of reall and excellent efficacy and divine vertue in the Church where duly used and applyed Which was that I had to prove against the scurrillous objections of those that seek to despise and destroy the whole Function Ordination and divine authority of the Ministry of this Church Reader the Reason why the Folios of this Book do not follow is because the Copy for Expedition was divided to two Printers Of speciall Gifts of the Spirit pretended beyond Ordinary Ministers ANother great Calumny 3. Calumny or cavill That the Ministers of England have not the Spirit to which their Adversaries pretend highly urged by their Adversaries against the true Ministers of the Church of England whose due and right Ordination I have vindicated to be as Divine so both Necessary and Efficacious is as a forked arrow sharpned with Presumption and Prejudice On the one side an high esteem and confidence which they have of themselves and a very low despicienty of all Ordained Ministers on the other side even in that which is the highest honour of Man or Minister while these Anti-ministeriall Adversaries pretend That the Ordained Ministers have not the Spirit of Christ nor can or ever doe Pray Preach and administer holy things by the Spirit which these new Modellers challenge in such a plenary measure and power to themselves that they justifie their want of ordinary abilities and endowments by their needing none Excusing their not studying or preparing for what they utter by their being specially Inspired Colouring over their well known idlenesse ignorance illiteratenesse and emptinesse by the shews of speciall Illumination sudden Inspirations and spirituall Enablements Which they say they have far beyond any Ordained Ministers And this by the Spirit of Christ which is extraordinarily given to them which suddenly leads them into
of those strange speculations those unwonted notions those pretty legerdemaines in Religion which some men aâ— Juglers study more than any solid trade of Piety they are hardly able to know a long time where they are as to true Religion or to find and owne any faire path of holy Truth and Order which might lead them out of that Fooles paradise wherein some men take delight to lose themselves and others 2. False and proud pretentions of the Spirit The ordinary Sophistry and craft when men want solid ground and true Principles of right Reason Order Law and Justice of Scripture Precept and holy examples from Christ or any truly gracious Christians whereby to justifie their opinions or practises their * Transgressor pâ—aecepti Dominici spurios sibi sociat Spiritus ad aerendo eis unus efficitur Daemon Bern. Ser. Ben. Ab. retreat is as Foxes when eagerly hunted to hide and earth themselves in this The spirit hath taught and dictated these things to them or impulsed and driven them upon such and such ways which are in congruous uncomely unwonted to and inconsistent with either the Catholick Ten t s or Examples generally held forth in the Church of Christ according to the plain sense and tenor of the Scriptures * The Fryers Mendicant p etended they had a fifth Gospell which they called the Aeternum Evangelium this they preached and defended saying the old Gospels must be abolished and theirs received Mat. Paris an 1154. Nauclerus an 1â—54 This is done with the same falsity yet gravity and confidence as Mahomet perswaded the credulous Vulgar by the help of Sergius a Monk that his fits of Falling-sickness and the device of his Pigeon coming to his Ear where he had accustomed to feed it were Monitions and Inspirations which he had from God by his Blessed Spirit * Whose hypocriticall sanctity Gâ—ilielmus De Sancto Amore vir doctrina pietate illustris opposed Pope Alex. 4. caused their blasphemous book to be burnt Platina Vit Al. 4. Just as weak and confused Writers of Romances having not well laid the plot and design of their Fancifull story are wont to relieve their over venturous Knights with unexpected enchantments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which salve all inconveniences superate all hyperbolies and transcend all difficulties as well as all rules of Reason or Providence So many men defective in their Intellectuall Morall and gracious Principles of true and sound Religion which all sober Christians own to be derived from and directed only by the holy Scriptures both in Faith and Manners they presently pretend the Spirit to be Patron of their most extravagant fancies and deeds the Deviser of their most incredible opinions the Dictator of their most indemonstrable dreams which no Jew or credulous Greek or Gypsy would ever beleive nor any man who were not willing to depose his reason and to suffer a rash and fancifull credulity to usurp the Throne and Soveraignty of his Soul This in generall I may reply to all those that forsake ordinary Precepts and follow New Revelations or pretend the speciall motions of the Spirit against the constant Rules and Institutions of Christ in the Word and I may tell it upon grounds of far greater certainty both of Reason and Religion than any of them can assure me or any man that they have these speciall impulses and graces of the Spirit beyond others who walk in the ordinary way of means and received methods of Christian Religion 1 Joh. 4.1 First discovery by the Word of God V. 3. First We are forbidden to beleive every Spirit because the Spirit of Antichrist may pretend to the Spirit of Christ we are commanded to try the Spirits whether they be of God or no we are told that every spirit which confesseth not that Christ is come in the flesh is not of God but is of that Spirit of Antichrist which is to come into the world as Christ foretold many should come in his Name and say loe here is Christ and there is Christ But beleive them not Mat. 24.23 What I pray doth more deny the coming of Christ in the flesh that is by a visible way of the Ministry to his Church in his person and in his succession then to say he is gone away again without taking any Order or leaving any Command or Institution for his Worship and Service to be continued in the Church by which his first coming might be made known in Preaching the Gospell and confirmed by the Seals of the Sacraments to his Church To say that Christ is so come now in the Spirit here and there by speciall Inspirations that he never came in that other old way of the outward and Ordained Ministry of Word and Sacraments hath so much of the spirit of Antichrist as it is against the evident testimony of the Word of Christ against the practice and the command of the Apostles and against the Catholick custome of the Church of Christ which hath always thus set forth and witnessed the first coming of Christ and must ever doe so till his coming again Which second coming onely shall put a period to the Word Sacraments and that true Evangelicall Ministry which now is by Christ Ordained in the Church As the first coming of Christ did to the Leviticall Priesthood and Ministry by Sacrifices c. We know That as the Illuminating Spirit of God guideth the humble 2. Joh. 16 13. Ioh. 17.17 Sanctifie them through thy truth thy Word is truth meek and industrious souls into all saving necessary Truths so these Truths are confined to and contained in the compasse of those which are already once revealed to the Church by the Spirit in the Word of God and which are by the Ministry of the Church dayly manifested and in this way are sufficient to make the man of God perfect to salvation 2 Tim. 3.17 Which is that one anointing from Christ and the Father which hath lead the Church into all truth by the sure Word which the Apostles taught and wrote so that no Christians have need that any man by any other spirit or as from this Spirit should teach them more or other as to salvation 1 Joh. 2.27 They that gape to heaven for the Manna of speciall Revelations when they are not in the Wildernesse but in the Canaan of Christs true Church may easily starve themselves or feed on the wind and ashes of fancifull presumptions while they neglect and despise the ordinary provisions God hath made in his Church It is clear that whatsoever is said or done beyond or against this written Word of Christ and surest rule of the Church is to be accounted no other then apocryphal lying vanities and damnable hypocrisies * Hoc prius câ—edimus non esse ultra Scripturas quod credere debeamus Nobis curiositate non opâ—â— est post Christum nec inquisitione post Evangelium Tertul. de prae ad Hae. c. 3. No
Christ who is already come to judgement with whom his Saints are now risen and dayly rising seeing him not as in a glasse of means darkly but by immediate Visions glorious Manifestations speciall Inspirations plenary Inhabitations thus fitting on Thrones and Reigning with Christ in his Kingdom Whom would not these Trumpets awake and these alarms call forth if we were not forewarned by Christ and if we had not seen such follies formerly acted and manifested to all the Christian world and sufficiently confuted in all ages which never amounted to more than Religious Tragedies Gâ—miâ—a deformitas at nocumentum tragicum miserorum religiosa delicta for when the masks of personated Prophets and necessâ—tous Saints and hungry Enthusiasts and idle Seraphicks were taken off which they put on either by the power or presumptions they had among the Vulgar presently there appeared the horns of the Beast in pride ambition luxury polygamy cruelty Cyp. Ep. 2. Sleidan Com. l. 4. tyranny confusion That those who seemed to have come down from heaven in the shews of the Spirit and pretentions of Sanctity were but Satans lightnings falling down from heaven and his most abominable eructations out of the bottomelesse pit If we other poor Christians who still remain on the other side of this Jordan which those Spiritosoes pretend to have passed if wee who creep on the ground as worms and no men who have dayly cause to abhor our selves in dust and ashes who are forced dayly to strengthen our faith to renew our repentance to poure forth our souls oft in sighs tears prayers with broken hearts and contrite spirits contending with corruptions wresting with temptations having enough to doe to fortifie our selves with the compleat armour of Gods Word in Precepts and Promises and of his Spirit in gracious habits excitations to and assistances in duties 2 Pet. 1.10 Thus giving all diligence to make our calling and election sure not counting our selves to have comprehended but pressing on to the mark of the price of the high calling in Christ Jesus Glorying in nothing but in the crosse of Jesus Christ Phil. 3.14 Gal. 6.14 by which we are crucified to the honours riches policies successes flatteries and glories of this inglorious world yea to the Liberties Religions Devotions Sanctities new Churches new Reformations and new Ministers of this world who forsaking the wayes of Christ and the holy Apostles and the ancient Churches and the true succession of Ministers and all Power have turned grace into wantonnesse liberty into licentiousnesse godlinesse into gain and very much embraced the present world falling down before Mammon and worshipping the false gods of this world If we who when we have suffered much and done something in our endeavours and purposes of holinesse yet find cause to cry out Wretched men that we are who shall deliver us from this body of death Rom. 7.24 if we could indeed believe or find by experience that the exaltations and Raptures of these new pretenders to the Spirit were more comfortable than the bufferings of those good old Christians That their triumphs in the world were beyond the others sufferings from the world that there were more of Christ in their new Crowns of glory which they boast of than in the others Crosses which they patiently bare If we could discern a more self-denying Spirit a more Christ-enjoying Sanctity That they were Saints that is Not crucifiers of the world but crucified to the world If we could see the wounds of Christ in these glorious apparitions these Christ-like phantasms as Antony the Hermite required Non credam esse Christum nisi vulnera videam crucifixi in vita Anâ— when Satan appeared to him like Christ in glory If that Purity Chastity Justice Honesty Contentednesse Patience Charity Meeknesse Humility Peaceablenesse Fidelity Constancy and Orderlinesse shined in them wherein those holy men and women of old the Professors Confessors and Martyrs not getting but loosing Saints imitated the holy Lord Jesus and the most holy God according to the lively characters of true holinesse set down in the Scriptures If we saw such fruits of reall holinesse in their words pens and actions in their Doctrines and duties in their self-denials and Mortifications in their meetings and Fraternities in their Church Orders and Ministrations as might convince us that these pretenders to the Spirit and despisers of the Ministers have indeed more oâ— that light life and power of the holy Spirit of God than either true Christians or godly Ministers formerly had or now have in this or any other true Church of Christ How should we envy their blessednesse with an holy emulation How should we as Saint John to the Angell whom it may be he took for Jesus Christ be even ready to fall at their feet Revel 19 10. to kisse their footsteps to attend their directions to imitate their examples to partake of their raptures to pry into their third heavens to rise ascend reign and triumph to enjoy the holy Spirit and Christ and God with them to all which they in word and fancy pretend 7. Fallacies in this kind frequent among Enthusiasts But the triple Crown of meer titular and verball holinesse which is but copper gilded over moves us not further than to pity the sinner and to scorn the pride The Gnosticks Montanists Catharists of old the later rude and cruell phanaticks in Germany cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy holy holy to their parties and factions As if there were holy ambitions holy seditions holy covetousnesses holy sacriâ—edges holy obscenities holy cruelties holy confusions in the conversations of true Christians and spirituall men Or holy ignorances holy errours holy darknesses holy heresies holy schisms holy hypocrisies in their hearts and spirits As if no duties no Scriptures no Sacraments no Ministry or Ministers no Government or Governours of the Church were heretofore holy which were primitively and universally and constantly owned and observed in the Church of Christ as derived from him As if private fancies and solitary dreams and single imaginations of weak and silly men or women were now holyer or had more in them of the Spirit than the publique Oracles of the sure Word of God which the Catholick Church hath received from God by the hands of holy men and by a constant succession of an holy Ministry hath delivered to us with constancy and fidelity as to the main however particular branches or members of this Church may have failed and withered If these Antiministeriall Novellists have nothing whereby to set off their pretended gifts of the Spirit and singular holinesse but only novelty fancy and uncertain Inspirations nothing to cry down all former holy ways of the Church but this that they are conform to all Antiquity and Scripture regulations The least beam of whose glorious light alwayes either equalls or far exceeds their new either superfluous or dubious illuminations Truly they must give all learned and godly Ministers together
some Scripturall expressions which they have attained beyond their former selves or their equals were rare immediate and speciall gifts of the Spirit Then because they should seem no body if they carry their small wares in an old pack * Quos diabolus a veritatis via in veleri charitate detinere non pâ—tuit novi itineneris erroâ—e circumscribit decipit Cyp. they invent some new fashion of Religion or some modell of a Church-way which they strongly fancy after they have once brought forth their fancy to any form and shape they are strangely inamored with it all old figures never so uniform Catholick and comely seem deformed ugly Antichristian Then follows those quick emotions and stirrings upon their spirits which have the quicknings only of Self in them these are presently cryed up for motions and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Marcionites had private lectures which they called Manifestations or Illuminations from a Prophetesse Philumena Tertul. prae ad Hae. c. 44. manifestations and excitations and impulses of Gods Spirit on them then they are easily moved to extraordinary heats and irregular vehemencies as counterfeit possessed are by the looking on and applauses of others whose sillinesse makes them gentle spectators and obsequious admirers of any thing that seems new to them or is above them Nothing troubles these pretenders so much as if you look too neer and too narrowly on their practises * Impostoribus nihil est lumine inimicitius Nothing angers them so much as what they fear may discover them you must not ask them where are their miracles where their Empire over Devils where their languages where their prophecies either as predictions of things to come or as interpretations of obscure Prophecies in the Scripture referring to Jesus Christ These questions though they are but just to be put where extraordinary Inspirations are pretended are too hard for them these pose them and afflict them when they are thus urged by Ministers or any sober Christians who expect no satisfactory answer in any of those particulars which are the proper effects and demonstrations of the Spirit in its extraordinary motions when indeed they observe in these pretenders so little of ordinary sound and saving knowledge so nothing of that meeknesse of wisdome which every true Christian in whom the Spirit of Christ dwels injoyes in some measure so utter desolation of any thing that may argue any thing extraordinary and excellent which may justly own the Spirit of Christ for its speciall Author and infuser But quite contrary grosse ignorance in many things yet puffed up with intolerable pride poysoned with errors kindled with passions sharpned with violence delighting in furies boasting in discords schisms and confusions either begun or increased or continued by the restlesse agitations of their fierce and unquiet spirits whose impetuous temper is impatient of nothing so much as true Christian patience of Peace Order and charitable harmony in any part of the Church of Christ There is nothing they can lesse endure Magi Augures nihil suis actibus successurum Iuliano affirmabant nisi Athanasium primo velut omnium obstaculum sustulisset Ruff. l. 1. c. 32. Hist Ecc. Gal. 1.7 than able learned godly and resolute Ministers in whom dwels indeed a far more excellent Spirit of God full of wisdome of power of courage full of Christ who can and dare detect the deceits and juglings of these vain mindes manifesting their folly discovering their nakednesse emptinesse and nothingnesse in respect of any extraordinary Illuminations or Inspirations of Gods holy Spirit in any way of Religion After all the cry and noise and glorying of these mens inspirings at the best all amounts to no more than the same Gospell the same Duties the same Sacraments the same Jesus the same God who was with far more knowledge purity peace love zeal and constancy owned served and honoured in this and other Churches in that ancient way and holy Ministry which the Church ever used which Christ instituted and with which God was so well pleased that he blessed it as the means to preach the Gospell to plant Religion to settle and govern the Church in first and after times amidst all the persecutions and heresies that opposed it This is the best of their Inspirings the setting of some new glosse and fashion on Christian Religion whose purity and simplicity like gold cares not be thus painted over But take these Inspired men in their degenerations depravings and worstings of Religion and you will easily see how such equivocall generations and imperfect mixtures and meer monsters of Religion presently putrifie and pervert to error faction licentiousnesse violence rapine civill oppressions tyrannies against all that applaud not or approve not the rarity of their conceits and inventions which first kindle with modest sparks Modestiora sunt errorum initia blandientia venena Lactant as if they would enlighten warm and refine the Church Religion and Ministry but after they have got to them vulgar fewell they arise to such dreadfull flames and conflagrations as threaten to consume all that was ever built before them that so the goodly Palaces of ancient and true Religion being demolished they may have a clearer ground where on to set up the feeble cottages of their new framing and erecting Poor men thus once * Omnes tument omnes scientiam pollicentur ante sunt perfecti quam eslocti Tertul. de Hae c. 41. puffed up with their tympanies of self conceptions and getting into some warmer Sun having once over-looked their first errors they never after have leisure patience or humility to discern the grosse yet secret distempers which are in their spirits * Not raptures and gifts but humility and charity give the greatest evidences and surest instances of Gods Spirit and of salvation the many distinctions and disguises and windings by which worldly lusts passions and interests slily creep in and concealedly worke in their hearts even then most securely and so most dangerously when under this blind of Gods Spirit when the Lord shall be intitled to the whole plot and project of their follies and furies both in its softer beginnings and its rougher proceedings Of these fallacies in point of speciall Inspirings and motions of Gods Spirit there are no surer detections than these 1. 9. Evidences of their folly That these so moved and active spirits do always finde lesse content and pleasure in have lesse zeal and contention for the great things of God which are Faith Righteousnesse Peace and Holinesse than they doe for their little novelties and fancies 2. They finde lesse comfort and joy in themselves to be kept within and humbly to walk in those holy bounds of religious Truth and Order which the Word of God hath clearly set before them and all holy Christians and the purest Churches alwayes observed than to be alwayes busily disputing for and acting over those petty parts of their scruples
have a name to * Revel 3.1 live by the Spirit and covet to be called spirituall who are dead in their lusts and walk after the flesh * Prov. 30 12. They seem pure in their own eyes and yet are not washed from their filthinesse Yea there is a generation O how lofty are their eyes yet are their teeth swords and their jaw teeth as knives Nothing is more cruell than supercilious hypocrisie * Ioh. 18.28 They were forward to crucifie Christ who were shy of being defiled by entring into the Judgement Hall They are most zealous to destroy the true Ministers yea the very function and succession who seem most devoted to be Teachers Prophets and Preachers of a new Spirit and form Many seem rich in gifts and increased in spirituall endowments thinking they need nothing of Christs true Ministry Revel 3.17 when they know not that they are poore and naked and blind and miserable Ephes 6.12 There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall wickednesses usurpant in the high places of mens soules as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more sordid and swinish spirits that dwell in the lower region of mens lusts It is expresly stigmatized on the foreheads of some pretenders to the Spirit Iude 19. which was the glory of those first and purest times that they are sensuall not having the Spirit Irenaeus l. 3. c. 1. of the Gnasticks andValentinians Gloriantur se â—mendatores esse Apostolorum perfectam cognitionmen non habuisse Apostolos cap. 2. Dicunt se non tantum Presbyteris sed Apostolis sapientiores sinceram invenisse veritatem So the Circumcelliones Quae non viderunt confingunt opiniones suâ—s habentes pro Deo honores quos non habuerunt se habuisse protestantur Isid Hisp de off Eccl. l. 3. c. 15. Vain and proud ignorance as we see in primitive times is not onely content to be without the true wise humble and orderly Spirit of God but they must also study to cover their follies disorders and hypocrisies with the shews of it as if it were not enough to sin against its manifest rules and examples in the Word which have alwayes been observed in the Church unlesse they impute also to it their simplicities fondnesses impudencies filthy dreams extravagancies and confusions Counting it no shame to ascribe those unreasonable and absurd motions speeches and actions to Gods most wise and holy Spirit which any man of right reason and sober sense or common ingenuity and modesty would be ashamed to owne Our humble prayer is that these new modellers and pretenders to the Spirit may learn not to blaspheme not to grieve resist and doe despite to the Spirit of God which hath been and still is evidently manifest in the true Ministers of this Church and our earnest study shall be that we may be truly endued with such gifts graces and fruits of the Spirit of Christ that we may both speak and doe and suffer as becomes good Christians and true Ministers after the example of holy men and of our great Master Bishop and Ordainer Jesus Christ That so the judicious Charity of those that excell in vertue wisdome faith and humility may have cause to say the Lord hath sent us in the power as well as in the order and office of the Ministry to which we were rightly ordained On the other side we fear that the great earthquakes in the Church and darknesse over the Reformed Religion which may follow the true Ministers being set at naught and crucified by the malice and wantonnesse of men may in after times give too much cause to those Mat. 27.54 that now neglect us or afflict us to say as the Centurion did of Christ Doubtlesse these were the messengers of the most high God the true Ministers of Jesus Christ and of his Gospell to this Church While we have any liberty and leave to live as Ministers it will become us not to be so discouraged by the impotent malice of any enemies as to desert this holy calling whereto the Lord by a right ordination in this Church hath duly called us Not to look back to the world having once put our hands to this plough to consider our persecutors no further than to pity them and pray for them notwithstanding all the injuries and blasphemies not against us so much as against God while they fear not to ascribe the great and good effects which the Lord hath vouchsafed to work by his Ministers upon the hearts of thousands in England to Beelzebub Mat. 12.24 to the spirit of Antichrist or to any thing rather than to own the Spirit of Christ among us which hee hath promised should ever be with his true and faithfull Ministers in an holy succession of authority and power to the end of the world Scandalous inconstancy of Professors Indeed the greatest grief to the Soules of all godly Ministers and which hath brought the greatest scandall and dehonestation on their Ministry next to some of their own grosse failings is this when the world sees so many of those who seemed to be baptized with water and with the Spirit to have been illuminated and sanctified by their teaching to have tasted of the heavenly gift Heb. 6.5 and the powers of the world to come that is of the authority and efficacy of the Evangelicall Ministry which was to come after the Leviticall and Aaronicall order Many who seemed to have rejoiced for many years in those burning and shining lights of this Churches Ministers to have by their Ministry been well instructed reformed washed and escaped from the pollutions of this world That I say some of these like Jesuruâ— should thus lift up the heel and thus kick against the Ministers and Ministry like Demasses thus to forsake them like Judasses thus to betray them whom lately they kissed and followed as Disciples like Swine that they should thus turn and revile those that cast pearl before them returning to the wallowing in the mire and dirt of unjust covetous ambitious erroneous seditious licentious perjurious malicious and sacrilegious courses No more now ashamed of their lusts then those unclean beasts are of their filthinesse in the midst of the fairest Sun-shine day and when they are neerest to the most pure and Crystall streams But the light which they will not see in this their day shining on them and discovering the frauds and evill of their wayes they may after see in that darknesse to which they are hastning and to which they seem even of God to bee condemned But to conclude my answer in this particular 15. Conclusion and resignation of our Ministry if c. wherein the Antiministeriall adversaries pretend to such spirituall gifts and speciall calling beyond the ordained and setled Ministry if any excellent Christians or any of those that have either wisdome to discern or power to dispose of things to the advantage of this Church and State if they doe in
are more easily and fully instructed more speedily improved in all the riches of wisdome and knowledge which are part of the glory and Image of God on mans nature By this which we call good learning all Truths both humane and divine naturall politick morall and Theologicall usefull either for speculation or practise are more clearly extricated and unfolded out of the depths darknesse and ambiguity of words which are but the shadows of things by the * Languages unlock and open Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phal Ep. skill in Languages which are the scabbards and shels wherein wisdome is shut up The inscription on Christs crosse is in three languages Hebrew Greek Latin Luk. 23.38 Intimating as the divulging of the Gospel to many tongues and Nations so that the mysterie of Christ crucified is not to be fully and exquisitely understood without the keys of these three learned and principall languages with which the Church hath flourished Certainly it is not easie for unlearned men to consider how great use there is even of Grammar which is the first and roughest file that good learning applyes to polish the minde with all for much of the true sense even of the holy Scriptures as well as of other Records depends upon the true writing or Orthography the exact derivation or etymology and the regular Syntaxis or conjoining of words yea that Criticall part of literature which is the finest file or searse of Truth wherein some mens wit and curiosity onely vapour and soar high like birds of large feathers and small bodies yet it is of excellent use when by men of sober learning it is applyed to the service of religion Many times much Divinity depends on small particles rightly understood upon one letter upon such a mood or tense or case and the like many errors are engendred and nourished by false translations and mistakes of words or letters many truths are restored and established by the true meaning of them asserted upon good grounds and just observations which hath been done with great accuratenesse by * Erasmus Drusius Hensius Grotius Salmasius Fullerus Lud. de Dieu and others men of incomparable excellency in this kinde these last hundred years equall to if not for the most part beyond the exactnesse of the ancient Fathers or writers Herein infinite observations of humane writers are happily made and usefully applyed as to the propriety of words and phrases used in the sacred originalls of the Word of God so as thereby to attain their genuine and emphatick sense also for the clearing of many passages and allusions which are in the Scriptures referring to things naturall and historicall in the manners and customes of the nations This once done Logick disposeth Qui logica carent materias lacerant ut catuli panes Melan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. all Truths are by the methods and reasoning of Logick easily disintangled and fairly vindicated from the snarlings sophisms and fallacies with which error ignorance or calumniating malice seek to obscure or disguise them or therein to wrap up and cover themselves darkening wisdome by words without understanding After this they are by the same art handsomely distributed and methodically wound up in severall clews and bottomes according to those various Truths which that excellent art hath spun out That thus digested they may again be brought forth unfolded and presented to others in that order and beauty of eloquence which * Rhetorick communicates to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 23. Rhetorick teacheth By which truths have both an edge and lustre set on them doe most adorn them and enforce to the quickest prevalencies on mens mindes and the firmest impressions on their passions and affections that so their rationall vigour may hold out to mens actions and extend to the ethicks or morality of civill conversation which is the politure of mens hearts and hands The softner and sweetner of violent passions and rougher manners to the candor and equity of polity and society This civility was and is the preface and forerunner of Religion the great preparative to piety the confines of Christianity which never thrives untill barbarity be rooted up and some learning with morality be sown and planted among men Nor did Christian Religion ever extend its pavilion much further than the tents of Learning and Civility had been pitched by the conquests and colonies of the Greeks and Romans Thus by this golden circle and crystall medium of true learning the short dim and weaker sight of our reason Matth. 6.23 whose very light is become dark by sin bleared with its own fancies and almost put out by its grosser lusts and passions may as by the help of perspective or optick glasses be mightily strengthened and extended while it sees History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. as with the united vigor of the many thousand visuall rayes and eyes of those who saw before us That so those few conjectures those dark and ambiguous experiences which any mans short sight and single life can afford him may be ampliated cleared and confirmed by those many testimonies and historicall monuments which others have left in their learned writings which draw as it were the lesser rivulets of various observations from severall times pens and places to meet in one great and noble current of true Religion which is the wisest observer and devoutest admirer of what true learning most sets forth the providence justice power goodnesse patience and mercy of the wise great and holy God the Creator ruler and preserver of all things Psal 8. but chiefly the regarder of the sons of men God hath therefore blest his Church with good learning that those small stocks and portions of wisdome which any mans private patrimony affords him either by innate parts or acquired experiments which for the most part would amount to no more than the furnishing of a portable pedlers pack with small wares toyes and trinckets fit to please children ideots and countrey people may be improved by a joint stock Humanus s nsus cum sarcitur alieno invento câ—to attenuatur de propâ—io Cassiod and united commerce of prudent observations that so men might drive a great and publique trade of wisdome to the infinite inriching and adorning both of Church and State both of Polity and Religion These two being the great luminaries and excellencies of humane Nature the one to rule the day wherein wee stand related to God in piety the other to rule the night wherein we are related to each other by humanity equity charity and bonds of civill society Which innate vertues and properties of mans nature Reason and Religion once neglected and until'd for want of that culture which good learning and that sof ening Barbarity succeeds the want of learning as darknesse the Suns absence which ingenuous education brings to
such apes knowing their own uncomely want of tailes would be glad if they could bring it in fashion for all beasts to have none and perswade them to cut off as burthens and deformities those postern ornaments and helms of the body wherewith nature hath furnished the nobler comelyer and stronger creatures But this mutilating of reason and deforming of Religion by putting out the eyes and cropping off the ears of Christians and setting humanity it self into the stocks or pillory is a greater undertaking I think and hope than ever such feeble though nimble animals with all their apish tricks and mimicall grimasses will be able to perswade either all or any beasts of the Forests unlesse it be the silly asses to gratifie them withall The Lord of all the world the munificent donor of all blessings who gives liberally without envy or reproach Iam. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. hath withheld no good thing from his Church and people and not only allows but requires us Christians devoutly to consecrate all to his glory so as thankfully to adorn even his Tabernacle and Temple with those spoiles and tributes which we have taken from the Egyptians and nations round about us as Moses David and Solomon did all three eminent for learning and piety Nostra sunt quae in Philosophorum scriptis praestant Deo vindicanda est omnis veritas Amb. de â—on M. Decalva eam illecebras crâ—â—ium ornamenta verberum cum emortuis â—nguibus seca Hieron ad Tam. Spoliis Aegyptiis â—â—usti divites quamvis sumus tamen pascha nobis celebranda Aust Doct. Christi c. 39. The learning of the heathen is now become a circumcised Proselyte to the Christian Religion from a captive alien it is with shaved hair and pared nailes the pomp and peevishnesse of it being laid aside admitted with Hagar into the holy family of the Church as a pregnant handmaid to wait on Religion though not as a rivall to be courted and esteemed equall with Sarah The severall parts of good learning the Arts and Sciences are as those * Cant. 3.7 So Naz. orat 19. Basil hom 24. Vt rosas colligimus spinas evitamus c. Vt sullones praparant pannum tinctores c. Quisquis bonus verusque est Christianus Domini sui esse intelligat ubicunque invenerit veritatem Aust do Christ l. 2. c. 18. cap. 39. Quae vera quae fidei nostrae accommoda dixerius philosophi non solum non sormidanda sed ab iis tanquam injâ—stis possessoribus vindicanda Id. valiant ones about Solomons bed vigilant guards and potent defenders of true Christian Religion Dionysius dubitans an legat haereticorum libros divâ—nitus monebatur ut omnes qui ad manum venerint legat ut omnia melius expendere refutare magis abominari possit Euseb â—i Ecc. l. 7. c 6. However it be true That the wisdome of the world is folly and all learning is barbarity losse and dung compared to and separated from the excellency of the knowledge of our Lord Jesus Christ yet nothing hinders but that Christian Ministers may now as Christ sometime did ride upon this Asses colt to Jerusalem Nothing is more comely than to see the wisest men offer their gold and frankincense and myrrh to Christ in his infancy Mat. 3. We know that as an humble unbeleeever cannot justly be counted either ignorant or unlearned if he be taught in all saving necessary truths and * Sine Christo sophia ipsa ratio insanci est Saentia omnis literata stultitia Grammatica nugae soriae Rhetorica inanis loquacitas Logica prosundum jurgium Historia omnis facetiores fabula tota deniquae philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciosa negotiosa ignorantia so no man never so much improved in secular knowledge merits the name of learned if he be ignorant of the minde of God in the mysteries of Jesus Christ yet judicious beleevers can never be unthankfull despisers of those gifts of * Sic adhibeantur scientiae seculares tanquam machinae quaedam per quas structura charitatis assurgat quae mancat in aeternum Aust Ep. 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. good learning in their Teachers and Ministers by whom they have received that benefit of instruction in true Religion which by their owne private industry and simplicity they could hardly if ever have attained Although the Mine of Scripture be rich yet unlearned men as the most part of Christians are in point of humane literature cannot search it nor work it nor try and refine it unlesse they have the help of those who have tooles and instruments and vessels and skill fit for so rich and holy yet hard and serious a work wherein it is much easier for weake and * 2 Pet. 3. unstable mindes to fall into dark pits and damnable errors than of themselves to attain and bring forth those saving truths which onely can inrich the soul Although the gifts of humane learning be not personally given to every Christian yet they are so far necessary for all as they are given to serve for the benefit of all as every one in the flock enjoyes the blessings of those pastorall gifts and abilities which are in the Shepheard and every member of the body that light which is in the eye for the use of all 6. Learned defenders of Christian Religion necessary There needs not much learning to make a man in love with it and covetous of more It is a certain sign of very little or none at all where any man despiseth or decryeth it in others It never indeed received opposition but either by the Gothick barbarity of soldiers and oppressions of warre or by the finer spun malice of such as Sozomen l 5. â—ap 5. Julian in his Persick expedition wrote 7 books against Christ and Christian Religion Jeron Epi. ad Magnum Julian the Apostate was who being both very learned and very wicked knew well how great advantages learning afforded to the Christian religion which he sometime professed and afterward with most cunning cruelty persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Juliano yesterday a professor this day a blasphemer finding by experience how potent and irresistible the weapons of Christian warfare were when skilfully managed by men of parts and learning Such as those Atlasses of Christian Religion were before and in as also after his time who equalled the most renowned heathens in all learning as well as they exceeded them in true Religion and in unspotted lifes Such among others were Justin a Philosopher and Martyr Tertullian Irenaeus Cyprian Origen learned to a Miracle So Clemens of Alexardria Eusebius Epiphanius the three learned Gregories Naz. Niss Thaumaturgus both the Basils Athanasius Cyrill Minutius Felix Arnobius Chrysostome Jerome Ambrose Lactantius St. Austin Prosper Hilarius Prudentius Josephus also a Iew learned to
being heirs to our estates lands and dignities if they be disinherited of all good learning and that true reformed Religion which we have received from our learned and pious predecessors And this infallibly will be the sad event 7. The sad effects which must follow these illiterate projects and unhappy fate of the succeeding generations in England if such witlesse lack latin Zelots can prevail in their absurd desires and most fanatick endeavours who while they tell their silly disciples who are rather spectators than hearers of these mens affected gesticulations and ill acted Oratory That Latin and Greek are the languages of the Beast that all books but the Bible and as much of that as they take not to be for their turnes are Antichristian and to be destroyed Sleidan com l. 10. An. 1524. Mean time the common people are not so much men and reasonable as to consider the sad metamorphosis or change which already growes upon these Ignorant Masters and their scholars who like to Lycaon Io or Actaeon begin to thrust forth their hornes and hoofs and to shew their teeth in their grosse errors their rude and savage manners which are tokens evident and dreadfull enough of their brutised soules That if the wiser learneder and powerfuller world among us in England should through basenesse cowardlie and negligence suffer this illiterate and ferine faction to increase and multiply they will soon finde by their violence craft and cruelty that these Islands will be more pestered and infamous for wolves than ever they were in ancient times And what is it that these mens brutish simplicity would have Namely this That the purer Religion among the Protestant and Reformed Churches should have no learned Champions or able defenders but onely such silly Asinellos or Massinellos who think it enough to trust to their rude and irrationall confidences to their hard heels and harsher brayings for the defence of true Religion when as the large and luculent eares of these animals doe give so great advantage to any crafty error or grosser heresie to get hold of them that they will as easily be led to any damnable opinion and desperate faction as an Oxe is to the slaughter and a foole to the stocks For no men are more easily led into any temptation than those who presume to tempt God by neglecting to use such due and proportionate means as his wisdome in ordinary providence hath appointed to attain those great and holy ends of true Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. In studiis tantum quisque probat quantum se assequi posse sperat de quibus desperant ea de piciunt Casaub praef in Ari. In quantum ab ignorantia segregantur in tantum contumaciae agglutinantur Tertul. de Poen Yet we may see how all folly is ready to fall upon it self to confute its own principles By a rude unskilfunesse it sometime bandies the ball of contention against its own face For these great sticklers against all good learning in Ministers doe sufficiently shew they have fraud mixt with their follie like Foxes they love not the grapes while they cannot reach them Their despaire of learning makes them despise it in others Because it 's hardly possible to have any degree of true learning and not to oppose them But O how doe they seriously triumph and superciliously rejoice when any man that is but a smatterer in learning or smels a little of the pen and inkhorn for other than such â—â—vices and dunces never will so far shame themselves appears for them or seemes to leane and adhere to them how much more if he begins to stickle for their party and faction being deceived with their shewes of zeal and inspirations O how doe they prick up their ears and march then with greater courage and confidence as the Hares did when they had got a Fox to lead them in whom they thought was more strength and cunning than their own fearfull feeblenesse could be guilty of Even so these burglars in reason wresters of Scriptures and hucksters of religion doe find fault with those Tooles which they have no skil to use and like cowards they quarrell with those weapons as unlawfull which they most fear and can least resist Which yet could they once get into their hands and abuse to their advantages none would be more imperiously cruell and insolent * St. Austin de Doct. Christiae tels of a servant among the Barbarians who by three dayes prayers triduâ—nis precibus obtained full knowledge in all humane learning Ut librum quemlibet percurreret omnibus stupentibus For what would not these Illiterate Furies give to have indeed such an Inspiration as might in one night make them every way as learned and able in all points as those Ministers and other men have been and still are who dayly pare the ruder nails and muzzle the bolder jaws of these degenerate and desperate men who like horse and mule being without understanding are ready to fall upon those Psal 32.9 that are fit to be their Masters and rulers both in Church and State who in stead of found and healthfull learning have only the three distempers which Sir * Sir Francis Bacon L. Ver. in his advancement of learning Francis Bacon observed to be in most men Fantasticknesse Contention and Curiosity by imagination altercation and affectation But the enemies of good learning tell us 8. Objection against learning as injurious to true Religion the parent or nurse of errors That they discern so many spots and black patches in the face of this fair Lady 〈◊〉 they cannot esteem her a modest Virgin or a grave and sober Matron or any way fit company for true Christian Religion but rather some prostitute of Impudicity which is easily courted by every wanton spirit and oft impregnated with grosse errors which it either conceives and brings forth or nourisheth and beings up yea they have heard for these men read but little and understand lesse that great hereticks and enemies to true Religion have beene great Scholars And even in the bosome of the Church these vermine of heresies and schisms have crawled most since she put on and adorned herself as some thought with this patcht and beggerly garment of humane learning which she took up in the high way of the Gentiles Arius and his crew wanted not learning nor * Aust de Haeres Pelagii viri ut audio sancti non parvo profectu Christiani Aust c. 3. de pec mer. Bonum praedicandum virum Id. Pelagii discipulorum libri propter acrimoniam facundiam leguntur a plurimis Id. Ep. 144. Pelagius Sophistry nor Donatus eloquence as St. Austin tels us Nor those others of former or later dayes who made the Van or bring up the Rear of those forces which the divel hath mustered and trained up against the purity and simplicity of the Gospel Which impediment rather than ornaments as these men tell us
who presume to be better acquainted with the mind of religion than any Ministers or other able Christians it doth now utterly abhor and to ashamed of yea and would faiâ—â— quite cast away all those glasses and wimples and crisping pins and powders and paâ—ills and dressings and curlings and strange apparell which she had borrowed of humane learning even as the Jewish women were weary of their toyes and trinckets which they had from the heathen by which they provoked God against their vanity pride Isai 3. and folly Thus are these men ready with their rude hands to witnesse Divinity who being very bâ—nd and boisterous Answ Yet the benefit of learning is more than the danger are not able to distinguish between pulling off the patches or wiping away those spots and paints which a fair face needs not and the shaving off that hair which is given to Religion for an ornament and covering Or the plucking out of those eyes indeed which it needs not onely for beauty but for direction The learning of hereticke and schismaticks doth not so much defoâ—â— the Church and true Religion as the learning of Orthodox professors adorns and reformes it which as fullers earth is the best means to take out those kennel spots which noisome spirits and foul mouths cast upon true Religion There is the more need of wise and able Physitians to make wholesome Antidotes and confections by how much there are so many whose malice is cunning as the divels Empericks and empoisoners to mixe pestilent drugs and infusions with Religion 1 Cor. 11 19. There must be heresies and hereticks too not as necessary effects anâ— consequents of learning and religion but rather from the defects of them in mens hearts and mindes When men are not either able rightly to understand or not accurately to divide or not exactly to distinguish or not rationally to conclude from Scripture grounds and principles of truth Or else when they are prone grossely to mistake and easily to yeeld to any semblances of truth and fallacies of error which are incident to credulous incautions unstable and unlearned soules or to proud passionate and heady men though never so learned Hence follows their not onely forsaking the right way and resolute persisting in their dangerous and damnable mistakes as sheep gone astray seldome ever returning of themselves to the fold and unity of the Church but they would also draw others after them that they may not seeme to erre alone and by numbers at least and force at last carry on the evill opinions which always tend to evill practises unlesse the Lord had always furnished his Church with some learned and godly men as able for reduction as others were for seduction as potent to cure as others are to infect whose learning defensive was more mighty than any offensive ever was The flock of Christ was alwayes happily furnished with Mastives whose teeth were as sharp and strong as the Wolves With Davids whose valour was always as great as the ravening strength of Bear or Lyon whom nothing else would have curbed and overawed nor have without miracle been able to have preserved the flock of Christ from dayly scatterings and tearings So then in all right reason either wholly remove these offensive enemies and such weapons out of their heads and hands or else give true Christian Religion leave to keep her defensive Arms and those worthy men who are able to use them namely the learned and godly professors both Ministers and others of this and other Churches both Christian and reformed Whose learning courage and honesty together makes them impregnable Whom otherwayes even these pitiful pygmies who now thus oppose them would hope to be too hard for if once matters of religion were reduced onely to tongues and hands for Ignorance makes men violent and for want of reason to flye to force * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. Possibly these professors of ignorance and rusticity may be lowder speakers and bolder fighters though they be weaker disputants and flatter writers yea we commonly see that hereticall pride and schismaticall passion in men that neither love the Truth nor the peace of the Church when worsted by arguments fly to Arms as the Arians and Donatists and Novavatians did when refusing fair disputations which the Orthodox Bishops and Presbyters desired Vide Ca â— Afric Concil Carth. An. 410 offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly and peaceable disquisitions for the determining of differences so that Christian union might follow They presently ran furiously to meere brutish and tumultuary violences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad immaes violentias Invading Churches by force driving away the Orthodox and holy Bishops and Presbyters who had not varied nor would yeeld to change that Faith and holy order of Religion and Ministry which still remained in all the Christian Churches as descended from the Apostles and primitive Christians and which had lately been confirmed and declared by the first famous Councell of Nice which consisted of 318 Bishops besides other many learned assistants holy Presbyters and Deacons together with some chief men of the laity who were so all of a minde that there were but 17 dissenters in the vote against Arius After the same riotous fashion also was that ignorant and abominable rable as it 's called of the Circumcelliones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Afâ—i Genus hominum agreste famosissimae audaciae Aust cont Cresco l. 3. c. 42. Leniora tarrenum praedonum facta quam Circumcellionum a subsection of the Donatists who were wont to ramble idly up and down like squibs with fire and force among the plain and pagane Christians in the country till after great ostentations of piety devotion and zeale for Martyrdome calling themselves * St. Aust de Haeret. Optatus Duces Sanctorum Captaines of the Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contenders for the faith they fell at length to pilfering then to plundering and wasting whole countreys opposing in an hostile manner the Vicegerents Pacelus and Mocatius till at length they were by the Emperour himself * An. 348. Honorius repressed and destroyed That many men abuse learning to abet errors and religion to colour hypocrisie and the name of the Spirit to indulge the flesh and heaven to carry on earthly designes I make no question nor will these objecters I beleive yet I doe not think their morosenesse is such as presently to conclude they must part with what they can well use because they see others daily abuse good things as health beauty strength riches preferment meat drink cloathing c. all which oft nourish vanity lusts excesse The aking of these mens heads or teeth makes them not willingly to lose them no more may the abuse of learning take away the use of it Wise men know how to keep a mean between starving and surfeiting between drunkennesse and cutting up all vines condemning all men to drink nothing but
such small stuffe as thâ—se Antiministeriall Teachers intend to brew whereby to keep all Christians as they pretend in a sober simplicity which project is among their other weak and silly conceptions For the fames and â—entâ—sities arising from ignorance emptinesse and want of good sustenance may more trouble the brain with giddy whimseyes and dizinesse than can ever be feared from competent repletions unlesse men have very foul stomachs or hot Livers Wise men know to keep the mean between the riot and the want of learning There are faith Plato two diseases of the Soul of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and ignorance Plato in Timaeo Madnesse is from the abounding with pride and passion Ignorance from the want of knowledge and instruction Ignorance is but a tamer madnesse mad men have lost their wits and ignorant men never had them Learning and Religion cure both The highest and most incurable madnesse is an ungracious hatred of learning and an irreligious love of ignorance We see by sad experience That true Religion is as subject to be drowned by inundations of barbarity and deluges of unlettered people fit to be followers of Goths and Vandales or listed with Jeek Cade and Wat Tylar or subjects to the titular King of Sion John of Leyden as it is to be scorched by the hotter beams of those Phaethons who unskilfully manage the chariot of the Sun that is make an ill use of good learning Which is as the light of the world wherein Christian Religion is most honourably and most usefully enthroned when it is guided aright neither depressing reason too low by fanatick novelties nor exalting it too high by intricate subtilties Medio tulissmus ibis Ovid. but keeping the middle way of the necessary plain and most demonstrable verities of Religion which the Compasse of right Reason measures exactly by the scale of Scriptures 9. Object Many unlearned have been holy c. But these Objectors tell us That many holy and excellent Christians of the common and unlettered sort of men have been Worthies in grace and godlinesse who never found any want of Sâ—â—ls armour those * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great incumqrances great volumes nor those perplexed studies in pestred libraries That the * Nulla aconita bibuntur Fictilibus tunc illa time cum pocula sumas Gemmatas c. Iuv. poysons of opinions are seldomer drunk or pledged in these earthen vessels than in those of gold or silver That their simplicity was contented to enjoy that one book necessary The Scriptures All other bookes they would have been contented as these men now to have them sacrificed to Vulâ—an an heathen god and meriting such heathenish oblations Answ No doubt but many very good Christians have been happily instructed Answ setled and preserved in saith and holinesse who never were learned in any book but that of the Scripture * L. 1. de Doctr. Christian S. Scripturas memo ia tenuit intelleâ—it sine scientia literaâ—â—n S. Austin tels that Anthony the Hermite who could not read had all the Scriptures by heart and understood them well yea many who never â—ead any word in the Bible yet have been blest by the Ministry of the Gospell to beleive and obey the truth of it which is indeed the life of religion and the quintessence of all learning Yet it was the happinesse of those honest Christians that they never met with such pragmatick depravers of all good order piety and learning and Ministry as these now are for certainly they had never learned from such as these despisers of learning and Ministers are either the letter or the true sense of the Scriptures which they attained by the learned labours of their Ministers chiefly both reading translating and interpreting and preaching the Scriptures to them They were happily freed from such praters whose pride and folly is heavier than any lead or the sand of the Sea Pro. 27.3 whose ungratefull humour would have taught them first to have cast off all their true Ministers and Teachers next to despise them and lastly to destroy them by a most pious madnesse and spirituall ingratitude They are not only blind but mad men who wanting eyes themselves would have all their guides see no more than they do that so both might fall into the ditch Whereas the humility of all sober Christians was ever such as equalled their piety exceeded their knowledge and compensated their illiteratenesse so as to be farre enough from thinking themselves equall to or above the first three their lawfull Pastors and learned Ministers by whose faithfull endeavours and studies those saving truths and holy mysteries were prepared for them and set before them So that however they did indeed eat clean food the finest of the bread of life yet they could not but consider whose plowing and sowing and gathering whose thrashing and winnowing and grinding whose kneading baking had provided and prepared those savory and wholesome victuals for them which their own blindnesse and feeblenesse like Isaacks could never have provided or catered for themselves That they did alwayes blesse those Ministers and that God who sent such Josephs to provide and distribute the food of heaven to his otherwayes destitute and famished Church which alwayes consisted for the most part of that plebs or community of faithfull and poor Christians who were alwayes happy in this that although they had not provision of learning in their own storehouses and cisternes yet still they might have recourse to and make use of their Ministers fulnesse and store whose lips ought to preserve knowledge and to dispense it without envy or grudging who rejoyced most when their fountaines were most flowing forth to the refreshing of poor soules The abilities of learned Ministers have alwayes been like Jacobs and Moses his strength Gen. 29.10 a means to rowl away the great stones Exod. 2.17 which lie on the wels mouth the Scriptures which are too heavy for ordinary shoulders and to protect feebler Christians from insolent opposers So that as the Eunuchâ—â—â—ked how he should understand Act. 8.31 without an Interpreter to guide him Ministers are therefore set by Christ in his Church for lights that each might enjoy them as much as if each had their sufficicencies As the meanest part of the body hath as much use of the eye Exod. 16.18 as if it were an eye it selfe That as it was in the Israelites gathering Manna so it is in the Church of Christ when setled and flourishing He that gathered much had no overplus and hee that gathered little had no lack So those honest Ideots and Lay-Christians who have little or no learning beyond that faith and plain knowledge of the mysteries of Christ and the holy duties belonging to a Christian yet have no want of learning And learned Ministers who have attained most eminent skill in all sorts of good learning by Gods blessing on their studies have no
more than is needfull for their place and the Churches edification or safety and preservation And much I think is needfull to give a right sense of Scripture from the originall proprieties or emphasis of words 10. Wherein learning is necessary to Ministers Si ad humara perdiscenda â—ta hominis vita brevis est quid temporis sufficere potest ad intelligentiam divinum Chrysol To open the many allusions referring to Judaick rites and Ethnick customes in severall ages To clear and unfold the Scriptures by short paraphrases or larger Commentaries To analyse severall passages so as to reduce them to their proper place and order of reasoning wherein their force consists as the parts and joints of the body set in their due posture For the method of the reasoning and the strength of the argument or main scope in Scripture is oft very different from the series and order of the words in the Text Many times the ambiguity of the words the variety of stops the incoherence and independence of the sense as to the letter makes the method more obscure and the meaning very intricate yea the very text of Scriptures were in many copies of Bibles anciently as in St. Jeromes time Jeronymus in libris Jobi Danielis aliis and before him in Origens much altered by addition to or detraction from the pure and authentick Scripture untill those and other learned men the Bishops and Ministers of the Church with more accurate diligence reduced the Bible to its purity and integrity as much as is attainable by humane industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basan hâ—m 24. de Leg. Ethn. or necessary to mans salvation In these and the like cases I suppose these objectors who are very simple but not with a dove-like simplicity must needs confesse unlesse they wholly trust to the reed of their Enthusiasms which they have very little cause to doe that there is a great need of learned Criticks of good Linguists of methodicall Analysts judicious Commentators accurate distinguishers and harmonious reconcilers that the truth purity and unity of the sacred Oracles may be preserved and vindicated against Jews Heathens Atheists Hereticks and capricious Enthusiasts who are ready to strike with contempt and passion any part of Scripture as uselesse or corrupted if it slow not as the rock with an easie sense and obvious interpretation to their weak and sudden capacities They are instantly prone with an high disdain and choler to prefer their most impertinent imaginations sudden fancies and addle raptures Or if they be ashamed of those being too weak grosse and impudent to be vended at noon day and in so faithfull a light as yet shines in this Church then they are crying up the book of the creatures and God in them or they applaud some easier morall heathens And I should think nothing should fit their fancies so well as the Turkish Alcoran or Jewish Talmuds and Cabals for these if any thing can have already out done them in toyes and incredible fables which may save them the labour of further inventions Swine will prefer the filthiest puddle before the fairest springs so will wanton proud and vain men take any light exception against the Scripture which they hate the more perfectly by how much they see it is a most perfect rule and fully contrary to their proud 2 Tim. 3.16 unjust and unruly passions And however the shell of those holy and unparelleld writings the blessed Scriptures be in many places rugged and hard so that every one cannot handle or break it yet blessed be God others can nor is the kernell of saving Truth lesse sweet and smooth because it is not easily explained but by the help of other mens better gifts whom the Lord raiseth up and fitteth for this very end with variety of gifts even in humane learning Who for the most part have been of the order of the Clergy although in these later times especially divers others both Nobility Gentry and Commoners have been as excellent pioners who have by their private studies very chearfully and industriously assisted and helped the Churches chiefest Champions and Leaders the Ministers who have not indeed every one those sharp tools of steel which can work at the hardest places of this rock and holy Mine the Scriptures yet have they generally such skill and leisure beyond the Vulgar as enables them to try the Ore to gather and refine the grains to cast them into fit wedges or ingots of Gold Truths reduced to some body method or common place of Divinity Thus assisted by their own and other studies method and industry they are well able to make plain yet learned and judicious Sermons with pathetick homilies fitted to the common peoples capacity memory and disposition whom neither leisure nor necessities of life and the hard labours under the Sun nor abilities of minde would suffer or serve one of a thousand to attain to any competent measure of religious knowledge if holy and learned men Ministers of the Church were not enabled by God approved by the Church and ordained by both to that constant service of the Ministry for the good of the plainer Christians who enjoy in every point of true doctrine or solid Divinity which is as a weighty piece of gold stamped with the clear testimony of the Scripture as people doe in every piece of current money the extract of the labour and the result of the art of many mens heads and hands who have thus fitted it for their ordinary use Besides this when common people are once well stored and inriched in their honest plainnesse with competent and sound knowledge in Religion by the care and faithfulnesse of their able and honest Ministers yet how easily would the cheats of Religion delude and impose on these poore Souls these plain and single hearted Christians abasing or changing counterfeit with truths cropt opinions and round-headed tenets for full weight of Christian doctrines Still cogging with religious * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.14 dice and cheating with plausible fallacies seemingly brought out of the Scripture untill those poore beleevers like the * Gal. 3.1 bewitched Galatians had lost all or their most part of their sound Religion yea some of these Impostors doe not leave poore Christians whom they have consened with fair shews of the Spirits revelations and new Gospels so much faith as to beleive the main Articles of the Christian Faith or the Scriptures to be the Word of God or that there is any true Church or any order and authority of true Ministry And whither would not this cousenage and deceit of these hucksters proceed 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to overthrow whole houses Parishes and Churches if there were not some learned and able Ministers in the Church who are as Gods and the Churches publique Officers to detect these jugglers to discover these deceitfull workers 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set
these cheats in the pillory of publique infamy that they may loose their Ears that is their * Vt tandem male audiant qui male diâ—â—â—nt agunt hearing well that credit and fame of gifts which they cover and captate among the Vulgar and which they would enjoy by reason of their many wiles and artifices by which they ly in wait to deceive with good words and fair speeches as the Divels setting Dogs the well affected and plain hearted Christians Rom. 16.18 if they were not every where routed and confounded by the Ministers of the Church who are both far abler and honester men and to whose charge the flock of Christ in its severall divisions and places is committed that they may take care it suffer no detriment either in truth or in peace in faith or manners in Doctrine or in holy order Thus then although the soules and faith of the meanest true Christians be alike pretious and dear to God 2 Pet. 1.1 as the most learned men's yet they are not pieces of the same weight for gifts of the same extension for endowments of the same polishings for studies nor of the same stamp and authority for their calling and office All which as they are not to the essence of true grace and religion so they are much to the lustre power beauty order usefulnesse and communicativenesse of those gifts which goe with true Religion and are by the Lords munificence bestowed on the Church and faithfull for their well being safety and comfort even in this world besides their happinesse in another which ought to be the grand design of all true Christians both Laymen and Churchmen both learned and unlearned both Governours and governed But these Illiterato's further object with open mouth 11. Object Christ and his Apostles had no humane Learning That they are sure neither Christ nor his Apostles had themselves or commended to the Churches use humane learning Answ My answer is They needed none as humane that is acquired by ordinary education or industry being far above it by those glorious and miraculous endowmenâ—s of the Spirit of wisedome which can easily shine in a moment through the darkest lanterns men of the meanest parts and grossest capacities So that those might as well dispense with the absence of all acquired humane learning as he that hath the Suns light needs not the Moon or Stars or Candles or he that had Angels wings and swiftnesse would not want the legge of man or beast to carry him or he that is neer a living and inexhaustible spring needs not labour to dig wels as Isaac did and so must we too Gen. 26 1â— in the barren and dry land where we live which none but inhumane Philistims would stop up This therefore of Christ and his Apostles is not more peevishly than impertinently alledged by these men in these times against the use of good learning in the Churches Ministers unlesse the reall experiences of these men pretended Apostolicall gifts extraordinary endowments and immediate sufficiencies from the Spirit of God could justifie these allegations either as fitted to them as to the present dispensations of Christ to his Church Although the Lord sometime gave his Church water out of a rock and refreshed wearied Samson by a miraculous fountain which suddenly sprung up in Lehi not in the Jaw-bone but in the place so called from Lehi i.e. the Jaw-bone Iudg. 15.19 by which instrument he had obtained so great a victory there where it continnued afterward yet I beleeve these men will think it no argument to expect every day such wonderfull emanations and neglecting all ordinary means to expect from the Jaw-bones of Asses water or drink to quench their thirst I am sure this Church hath not yet found any such flowings forth or refreshing from the mouths of these Objecters whose lips never yet dropped like Hermon so much as a Dew of sweet and wholesome knowledge upon any place and how should they whose tongues are for the most part set on fire and breathe out with much terrour nothing but ashes and cinders like Vesuvius or Etna whose eruptions are vastatious to all neere them Col. 2.3 Matth. 12.42 Unus verus magnus est magister Christus qui selus non didicit quod omnes doceret Amb. off l. 1. Matth. 5 45. As for our blessed Lord Christ we know he was filled with all the treasures of wisedome both divine and humane for being greater than Solomon he could not come short of Solomons wisdome in any thing who was in all his glory but a Type and shadow of Christ and no way comparable to him Our Saviours design indeed was not as Platos or Aristotles to advance naturall Philosophy meer morality humane learning and eloquence the beams of which Sun by common providence God had already made to shine by other wayes on the bad as well as the good on the heathens as well as the Jews and Christians but Christs intent was Mal. 4. 1 Cor. 1.26 by word and deed to set forth the beams of the Sunne of righteousnesse the wisdome of the Father the saving mysteries of his Crosse and sufferings in order to mans improvement not by humane learning but by divine grace And however our Blessed Saviour hath crucified as it were the flesh and pride of humane learning as well as of riches honour and all worldly excellencies which are infinitely short of the knowledge and love of God in Christ yet he quickned and raised them all by the Spirit which teacheth a sanctified and gracious use of them all to his Church Luk. 2.48 and true beleevers Our Lord Jesus did not disdain to converse with the learned Doctors and Rabbies of his time among whom he was found after his parents had sought him sorrowing because in vain otherwhere yet our wanderers and seekers are loth to seek afraid to find and disdain to own Jesus Christ when they have found him among the learned men and Ministers of this Church lest in so doing they should seem to confesse they had lost Christ and true Religion 12. The objecters may not argue from the Apostles gifts against learning now since they have neither of them in their illiterate Conventicles and ignorant presumptions As for the blessed Apostles who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately taught of God by conversing with the Son of God the Lord Jesus Christ the Christian world well knowes their miraculous and extraordinary fulnesse of all gifts and powers of the Spirit both habituall and occasionall so that they wanted neither any language nor learning which was then necessary to carry on the great work of preaching and planting the Gospell And no lesse doth the wiser world know the emptinesse and ridiculous penury of these disputers against good learning even as to the common gifts of sober reason and judicious understanding wherewith the blessing of heaven is now wont to crown onely the prayers
that is willing without hurting and cure without afflicting Giving no cause of complaint to any but such as are unwilling to be healed of their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. shamefull and dangerous diseases who love ignorant and flattering Mountebankes more than the most learned and faithfull Physitians of soules which are the ablest and best Ministers who cannot bee lesse necessary for the inward health of the minde than these are for the body who are one sort of those whom learning hath fitted for the common good For I doe not think Learning and true study to be onely a couch to rest a soft and wearied minde upon or a tarasse to please a wandering spirit with some variable and pretty prospects or as a Tower for a proud soul to raise and magnifie it self upon as Nebuchadnezzar on his Babel or as a Fort for a contentious Sophister to keep in a disputative war and Logicall defiance against all the world Nor is it as a shop for a covetous man to drive his trade and get gain by the brokage of some ancient pieces But it is as a grand Magazine and Catholick Storehouse of all divine and intellectuall excellencies affording to all men upon all occasions happy advantages by which to glorifie the wise and admirable Creator and also to furnish both a mans self others with what may most conduce to his temporall and eternall felicity Good learning is neither a wanton Courtisan onely for dalliance and pleasure nor yet a slave and drudge entertained meerly for a sordid and illiberall profit but as a chast and nobly spirited Wife for sweet society and legitimate productions worthy of such parents a reasonable Soul and good Literature happily espoused and marryed together We oft see that moderate mindes with but a small stock of learning well managed attain to be masters of great affaires and become as usefull so very desirable in humane societies in practicall wayes others of more speculative retired and sublime learning are not lesse in * In animis speculativis obscuritatem sublimitas compensat L. Ver. magnitude but farther remote from sublunary things having that in their height and neighbourhood to heaven which they seem to want in their light and eradiations downward In both besides the private contents they enjoy in the contemplations of reasons and Religions beauty both which fair faces are best represented in the glasse of learning they have a kinde of Empire and Soveraignty over all things and all men in all times who appear at the tribunall of their judgements fall under their cognizance and stand to that censure they passe upon them both in present and after ages either for vice or vertue honour or basenesse gallantry or villany How ever Arms and Military power have carryed the * Bonarum literarum potentes verè sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec in se ipsos tantum sed in universum naturae regnum jus quoddam ac dominium exercenâ— rerum hominum quae omnium Imperatores augustissimi Pro. 18.1 Rex sacrorum Pâ—ntifex apud Rom. dicebatuâ— Kingdom and swayed the Scepter which rules mens bodies yet learning hath ever carried the Priestly service and in that a kinde of soveraignty over mens soules and consciences None being ever thought so fit by the light of nature and all * Celebrandis Deorum mysteriis optimi sapientissimi sunt adbibendi viri ne sacrorum sint opprobria ipsi sacerdites Tull. Nations to teach the service or dispense the Mysteries of the most wise God but those that were esteemed the wisest men lest the folly and meannesse of the Priest or Minister should prove the reproach of that Divinity which he serves I might adde if any colours could expresse or adde to this intellectuall beauty Learning what had we not lost of Reason and Religion or what had we enjoyed as men of our forefathers more than beasts doe of their sires and dams if those had not left us the benefit of their piety and experience the inheritance of their wise observations the issues of their braines and pens which farre exceed those of their goods lands and bodies Since the immortall remaines of their mindes in piety Aliud est uti aliud frui quae habeas bona cujustibet illud est hoc prudentis tantum Amb. Multum distat interesse vivere vadere saper pascere discere Priora cum brutis communia vtris bonis propria sunt haec posteriora Sen. wisedome honour and vertue teach us to enjoy what otherwayes we onely should have had or used and to live where else wee should have onely had a beeing and bare existence in the world not many degrees above the beasts who have all that is needfull for the body but neither consider what they have nor from whose bounty nor to what end nor within what bounds of vertue all things are to be used These excellencies peculiar to mankind above all creatures we owe beyond all dispute to those records of learning and piety left us in all kindes by our famous predecessours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. and to the studious industry of those sublimer spirits who have been impatient to suffer those inestimable reliques of our forefathers Souls to be devoured by time and moths to be buried in dust and forgetfulnesse who never thought it enough for a rationall and immortall soul to fill its belly to clothe its back to satifie its lusts * Vita enervis luxatu nimiâ— oâ—io quo non recreatur sed evanescit virtus Val. Max. to idolize an horse to dote upon a Dog or to court a wanton Mistresse But disdaining all these low sensuall and momentary enjoyments or debasements rather when excessive chief or sole of their soules dayly are raised up by generous virtuous and religious excitations to advance their own and other mens both mindes and manners And this Illud quam degener generoso viro indignum Homo cum sis brutis animalculis inservire brutis colere boula deperire brujum officiis omnibus amore prosequi mentem interra negligere animam sempiternam longe pretictissimam prodigere inhumaniter perdere Bern. Ego me ex eorum esse numero profiteor qui proficiendo scribunt scribendo proficiunt Aust Ep. 7. Qui voluptatitus dediti quasi in diem vivunt vivendi causas quotidie finiunt 5. illis mors nunquam non acerba immatura Qui verò posteros cogitant immortale aliquid proferume memoriam sui scriptis extendentes illis nulla mors repentina nisi praeclarum aliquod opus inchoatum abrumpat Plin. l. 5. Ep. 5. Maxima pars ejus in me pâ—oriam posteritatem prominet Liv. l. 28. Non potest quicquant humile objectum cogitare qui seit de se semper loquentum Manier Paneg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de Insom not onely during this transient
no cause to doubt for I see some of them have undertaken the publique honour and protection of these Kiriath-sephers the sometime famous and flourishing Vniv rsities of this English Nation Iosh 15.16 Kiriath-sepher Civitas librerum literarum The two fair eyes of this Church and State and the two greatest eye sores of these Antiministerial Levellers which above all things as Ravens they aim to pluck out or so to blind that they shall not be of any use either to Learning or to the reformed Religion But I presume that persons of any true worth Learning Honour Valour or Religion will never suffer these goodly Garrisons citadels and magazines of all good literature to be plundered slighted or disbanded either by military or mechanick rudenesse For besides the shame and infinite dishonour which it would be before all civilized Nations under heaven to doe or suffer so great insolence and injury to be done against them and in them against the publique good and honour both of Church and State It cannot but also be a most crying sin before God if either we consider that sacrilegious barbarity which must in this be committed against not the living onely in their rights but even against the Dead the Monuments of whose devout piety and charity are there deposited and by many learned men enjoyed as in unviolable Sanctuaries Or if we duly weigh in order to Gods glory the many great and publique blessings Specimen est florentis reipub ut disciplinae professoribus praemia opulenta pendantur Sym. 1.73 Literatura instrumentum est ad omnem bumanam vitam necessarium Tertul. de Idol which by the bounty and providence of God have from the benign light and influence of those two great Constellations constantly and liberally flowed upon this Nation to its unspeakable honour and advantages both in Church and State Which are so eminent and so necessary both to the well being of souls and bodies of men in all degrees and estates that no tongue or pen can with gratitude enough to God acknowledge them For take it from the highest who fit upon Thrones judging the Tribes to the lowest who grind at the mill Neither Counsellours nor Judges nor Justices nor Commanders nor Lawyers nor Physitians nor Embassadors nor publique Agents nor any ingenuous imployment nor the meanest honest mechanicks Scipio liberalium studiorum autor admirator Belli pack artibus serviiâ— Semper â—â—er arâ—â—a â—ut studia vâ—rsanâ—s corpus periculis asimum disciplinis exercuit Vel. Pater l. 1. Non potest aliquae in mundo esse fortuna quam non angeat literarum gloriosae notitia Cassiod 10.3 can dispense with the want of chose blessings of truth order peace health good laws and Religion which from those Seminaries of good learning are derived to and enjoyed by all sorts of men in this Nation It concerns no men to have good learning decryed Veritas luce mora falsa festinatione tenebris valescunt Tacit. An. 2. and the Vniversities demolished but only juglers cheaters and impostors whose gaines are like to be greatest when their deceits are least discernible for want of true light * Greenewood and Barrow petitioned Q. Elizabeth of B. M. to dissolve the Universities that their factious ignorance might bee gratified with so great a dishonour to this Nation Camden So prodigious tongues and pens were those heretofore and now which by an unnaturall envy brutish ignorance barbarous malice or sordid covetousnesse seek to deprive the children of this Nation of such full and fair breasts as these Nurses afford as if we were all defigned to turn Amazons and that fitting our selves for Arms onely and not Arts we must cut off not onely one but both our breasts Or as if the after generations were to suck not milk but onely bloud like the child which Aristides painted so lively which searching for the breast applyed it self to the wound of its dying mother which shee now dying seems to remove from the wound to the breast * Plin. Nat. hist l. 35. 10. But O you nobler and better educated Souls Plato in Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall alwayes exhort the sons of worthy men to be both very learned and very good who therefore love good learning because you either have it or enjoy the blessings of it your own and the publique honour are so interessed in this point that no sober man can suspect that any of you are of your selves so inclined or can be brought by others Turkish importunities and Barcarities to the least thought of neglecting the preservation of these two incomparable Seminaries of all good Learning which have in former ages furnished both Church and State with so many excellent both Magistrates and Ministers which places for liberall allmony for sweet and quiet accommodations for copious and rare Libraries for stately buildings and which is the soule of Universities for men of eminent learning and piety were not to be exceeded scarce paralleld in all the world To whose compleat felicity nothing can be wanting that either friends would most desire or enemies most maâ—â—ign if such order government * Bâ—â—arum artium profession 〈◊〉 malis moribus corruperunt â—raci Curt. l. 8. and good discipline in point of moralls and practiques be added as best becomes learned and ingenuous men whose greatest honour is to have learning like gold enamel'd with all the beauties of virtue and embellished with all the ornaments of true Religion That the sacred solitudes Sancta foecunda otio Ber. ad Eug. Nemo pictorum tam a ratione alienus fuit ut armatas Musas unquam exhibere ausus fuerit Certissimo argumento vitam quae Musis tribuitur placidam facilem tranquillámque esse oportere Aelian hist var. the sweet vacancies the happy leisures the pleasant retirements the plenteous enjoyments which by the indulgence of God and the munificence of worthy men and women they enjoy as Students beyond the most of mortals whom either hard labour exhausts or solicitous care distracts or penurious servitude oppresseth may not be abused to the softer dalliances and idle entertainments of vicious intemperancies and disorders when those places were intended by the pious founders as hives for Bees not as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. de Bas m. se ipso Athenis commorantibus omnium semitarum praeter quae ad templa et scholas ducebant nescii Orat. 20. nests for wasps and drones receptacles and incouragements for virtuous industry religious modesty prudent integrity and not for Cretian Lazy-bellies cunning sophisters and pragmatick wits which serve only to set a fairer glosse and sharper edge on the basest errours and the most debauched manners which ought as ever in conscience to be avoided so then also in policy when there are as many enemies against the Vniversities as there are evill eyes upon the revenews Any plea will serve the design of covetous and
the beams of his Spirit in the light of Truth as well as in the heat of Love how and where and to whom he will yea and oft doth reveale his secret and hidden things not to the wise and learned but to the babes and foolish Therefore a publique liberty at least and fair toleration ought to be granted to any men to opine to teach and accordingly to act as they are inwardly perswaded and moved And this without any such tyrannous restraints as commonly learned men and Scholars Ministers especially have sought themselves and taught Magistrates to lay upon both the judgement conscience and practise of people both in their first education and after profession studying to make all things in Religion or manners as bastards and illegitimate which have not their Certificate for their ligitimation whereas the Spirit of God ought not to be so strict laced stinted and restrained least of all curbed and constrained by any prohibitions or impositions on mens judgements and consciences which in matters of Religion are onely to be drawn with the cords of a man such as mens reasons or Scriptures or the Spirits perswasion may afford to every ones capacity and not to tye them up by any Creeds Articles Catechismes or Injunctions of Religion much lesse by penall and coercive Statutas which like Persian sheep carry tailes of injurious mulcts and penalties after them that are heavier then their bodies Answ Answ Of Christian Liberty Nil tam voluntarium quam religio cogi non potest longâ— diversa sunt carnificina est charitas nec potest veritas cum vi aut justitia cum crudelitate conjungi Defendenda est religio non occidenda sed monendo non savitia sed sapientia non scelere sed fide Si animus a versus sit jam sublata est jam nulla religio Lactant. li. Just 5. c. 20. Religionis non est cogere religionem quae spâ—nte suscipi debet non vi Tertul. l. ad Scap. So Constâ—â—tine the Great would have no man compeld but perswaded to Religion Aliâ—d est certamen pro religione sponte suscipere aliud supplicii metu cogi Euseb Eccl. l. 10. cap. 5. There is no Jewell which Swine delight more to weare in their Snouts than this of Liberty which how well it becomes such sordid and indocible cattel those excellent Christians can best judge who are worthy to enjoy so pretious a token of Christs love to his Church as knowing best how to value it and use it I know well that true Christian Religion ought not to be made a snare or an harrow or a rack or an heavy yoak or an Egyptian bondage to mens mindes and Consciences this were to turn the sweetest vine into a sharp bramble and the figtree into a thorn Nor is there any thing which Christians should be more tender of as the * 1. Concil Eph. cap. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesme Fathers most piously admonish than their own and others true liberties which Christ hath purchased with his pretious bloud of which both Christian Magistrates and chiefly Ministers should be most exact keepers and conscientious defenders lest piety prove an oppression and the bracelets or ornaments of Religion become the chains of hypocrisie and manacles of superstition binding such heavy burthens on mens consciences which God hath not imposed wherein the severer heights and tyrannies of men are prone to usurp upon the ingenuous kingdome and gracious dominion of Christ where none is a subject but he that enjoyes that free Spirit which David prayes to be established with Psal 51.12 and none is free but he that willingly takes up Christs yoak and burthen Matth. 11.30 which are light and easie but yet not loose or slack For Jesus Christ having redeemed us from the greatest slavery and spirituall bondage hath indeed invested his Church with the noblest immunities and governs it by the divinest liberties which drawing is by the cords of Gods love to us set forth in his Word and binding us with love to God and for his sake to one another by so much includes all true liberty Libera est apud Deum servitus cum non necessitas sed charitas servit Aust Quo sanctior quisque eo solutior Gibe Beata servitus quae dominatienem generat sempiternam Chrys l. 114. as it wholly consists of love whose very life and essence is liberty It being impossible to command consent or to compell love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most absolute Soveraigne of it selfe and under no Empire but that of God who is love and perfect liberty And our Liberty is then truly Christian and divine which onely is desirable because onely true when it is such as Christ hath purchased for and God hath revealed to his Church in his Word with which men must seriously advise and not with their own wanton and extravagant fancies if they would bee informed what that liberty is which onely becomes true Christians who of all men have the least sinfull licentiousnesse indulged to them I finde there are no people more vehement boasters of and sticklers for this which they call Christian liberty than those who least understand it Tertuâ—lian tels of the Gnosticks promiscuous lusts in their Agapae Extincta lucerna in promiscuos amplexus taunt Hinc in Christianos ista infamia Scorpia fo Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So S. Austin of the Gnosticks Manichees and others who held nisi iniquissima quaque operenâ—ur Diaboli vimse non posse effagere Hanc esse redemptionem hanc vitam sine tremore So Irenaeus of the Carpâ—eratians and others that held nothing morally good or evill all actions lawfull onely they must beleive in Christ Sela humana opinione negotia mala bona esse dicunt Lib. 1. c. 24. most abuse it themselves and are most impatient to allow it to others if once they get such power as makes them able to oppresse none are more insolent or lesse tolerating those things even in Religion to others for which they plead more of conscience both as to Gods and mans Laws than these objectors themselves can doe Nor can any the most modest plea for Christian liberty be heard by those who were formerly so lowdly clamorous for the name when indeed they did not either intend or rightly understand what the thing is It will be then a work of Charity and an effect of that love which I owe to these men for Christs sake in whom alone our liberties are sounded and conserved to free them from that captivity of errors and bondage of extravagant passions wherewith they are oppressed and abused even in this great point of Christian Liberty Then which as there is nothing which sinfull men could lesse deserve so nor is there any thing they can naturally lesse rightly use or more grossely mistake and abuse There is no Jewell with which Christ hath endowed his Spouse the Church and every true beleever for
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
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
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
and so a persecuting of his soul to let him hunt the divels suit without check and to follow the trains of errour Steriles fugiendae sunt passines Aust by which he leades men to perdition when it is in our way of charity much more in out place and authority to endeavour to convert or at least stop him so as others may not be perverted by him Good husbands will not forbear for their lowd crying to ring and yoke those Swine Non omnis qui parcit amicus est nec omnis qui verberat inimicus melius est cum severitate diligere quam cum lenitate decipere Aust de coercendis Haereticis Ep. 48. vid. Perpende non quid pateâ—is sed quare quo modo Lact. Inst l. which they see doe root up the pastures break through the fences and wast the corn yet still they leave even these beasts freedom enough to feed themselves and live orderly but not mischievously Although the man in every one is to be treated humanely and the Christian Christianly with all reason and charity because the Creator is to be reverenced in every creature and Christ in every Christian yet the Beast or Divell which may be even in regenerâ—ted men must be used accordingly that the man may be preserved though the other be restrained as we do without injury to those that are mad or daemoniack to whom if sober men should allow what liberty they affect cry out and strive for it were to proclaim themselves to all the world the madder of the two Salute reparata tanto uberius gratias agunt quanto minus fiti quemque pepe cisse sentiuut Aust Ep. 48. of the Donatists and Circumcelliones reduced by just punishments ab inquâ—eta suae teâ—eritate from their seditious rashnesse And none would have more cause to repent when they came to themselves of those indulgences fondly granted them which they poore men know not how to use but to their own and others harm Indeed those men * Sui juris esse non debet qui nisi in aliorum injuriâ—s vivere nescit Reg. Iur. forfeit their private liberty to the publique discretion and power who will not or cannot use it but to the publique detriment and the injury of others which to prevent or hinder is the highest work of charity None but sons of Belial that is of such as will not indure the yoke in Religion either in piety purity or charity nor suffer others to enjoy the benefit of it in peace and order can desire such a * Adâ—ò libere esse volunt ut nec Deunt habere velâ—â—t Dominum Aust freedom as will not indure the Lord for their God nor man for their Governour who seek to break the staves of beauty and of bonds on their Shepheards heads or to wrest the keys out of their hands who like wild asses would be left to feed in the wilderness to their own barren fancies and to snuffe up the winde of their own or others vain opinions till they are starved and destroyed rather than be kept in good pasture with due limits There is a damnable and damning Liberty a Toleration which the Divels would enjoy who would soone destroy all things on which is any Image of the Creators glory if the sharp curb and weighty chains of Gods omnipotency were not upon them both immediately and mediately through that wisdome care courage and authority which he gives to Christian Magistrates and Ministers to resist and to bind up Satan If they then that are thus furnished by God with just power in Church and State should leave the things of God in matters of Religion as outwardly professed to such liberties that all men may run which ways they please of ignorance errour atheism prophanenesse blasphemy being seduced and seducing others if they take no care that younger people bee catechised and others duly attend the publique duties of that religion which is established and which they still professe Vbi non est veritas merito talis est disciplina Ter. if they should neither stop nor restrain any man in any course of opinion or practise which he cals Conscience without giving any account of Reason or Scripture for it to those in Authority Certainly such an intolerable Toleration letting every one doe what seemes right in their own eyes Iudg 21.21 in the things of God and onely to look exactly to civill interests and safety is to make Magistratick power Rom. 13. which is Gods Ordinance for the good of mankinde to concurre with the malice of the Divels and that innate folly vanity and madnesse which is in mens hearts to the ruine of simple multitudes who cannot sin or miscarry eternally in such sinfull liberties irreligious and tolerations but at the cost and charge of the Magistrates souls if they be Christian and are perswaded of the truth of that Religion as we read the master became a trespasser or murtherer and was put to death who knowingly suffered his petulant Ox to enjoy such a liberty Exod. 21.29 as ended in the damage or destruction of his neighbours goods or life 10. Such Toleration is but a subtill persecution A toleration of any thing as to publique profession among Christians under the notion of Christian liberty is but the divels finest and subtillest way of persecution for he is as sure to gain by such indulgences as weeds doe by the husbandmans or Gardners negligence or lothnesse to pluck them up for fear of hurting the corn or good plants which when they are fully discerned to be but weeds as they are not possibly to be puld up by mans hand as to the private errours and hypocrisies of mens hearts which are to be left to the great Judge and Searcher of hearts so nor may they rashly be pulled up by every one that sees them lest injury be done to the good seed but yet they are not carelesly and sluggishly to bee suffered to * The Manichees forbad to pull up any weeds out of a field or garden Aust de Mani Agrum spinis purgari nefas putant quod plantae sentiunt overgrow and choak the good plants As if nothing were true fixed and certaine in religion nothing hereticall corrupt and damnable in opinion and doctrine nothing immorall unlawfull and abominable in practise nothing perverse uncharitable and uncomely in seditions schisms and separations We read frequently the zeal care and courage of Magistrates Princes and Priests among the Jews Hezekiah 2 Chron. 29. Josiah 2 Chron. 34. much commended for reforming Religion restoring true wayes of piety suppressing all abuses in Religion Certainly it is not lesse a duty nor lesse pleasing to God now among Christians to take all care that the name of Christ be not blasphemed nor the way of truth perverted or evill spoken of We read also the Spirit of Christ reproving as a great sin and omission of duty Rev. 2.14 20. that
honour and peace these must be to every good Christian the constant Law and severest discipline Teaching him to governe himself most strictly when others affect most a misgovernment or none at all in Religion to act nothing immorally rudely and exorbitantly to discharge all his relations and duties with the more exactnesse to bear with patience yet with sorrow the want of that publique good which he desires No way to hinder the restoring of due order and authority to the Church and honour to Religion to pray for counsell and assist the recovery of it according to the Scripture rules right reason and the custome of the best times And however the vain and mad world goes on wildly and giddily as an unâ—amed heifer enduring no yoke of Religion as to any publique order Government Discipline or Ministry yet must not a serious and well advised Christian delay to guide his feet in the ways of truth and holinesse nor neglect to work out his salvation in Gods way till publique distractions are composed or delay to be good till all turbulent and fanatick spirits returne to their wits or till ancient publique order and Government in the Church be so setled and Religion so fortified by civill sanctions as it ought to be for no man knowes how long the Apostle Paul may be in a storm or the Church tossed with schisms and factions and secular interests before it recover the haven of a happy setlednesse True Ministers and true piety most to be regarded in licentious times Therefore a Christian that makes it his work not to prate and dispute and to play a part or to gain by the name of Reformation and Religion but to beleive stedfastly and obey constantly that holy rule hath never more cause to prize and adhere to the true Ministry and Ministers of Christ than when he sees the greatest persecutions lying on the Church either by violence or toleration by open force or fraudulent liberty which are both the Tivels Engines to batter or undermine the Church of Christ Never should holy dispensations be more earnestly desired and diligently attended from the hands of those Ministers in whom only is the right power authority and succession than when nothing is lesse tolerated among various and violent men than a true Bishop and Minister or a right ordained Ministry which of all things is to the divell and evill men the most intolerable Satan well knowes Matth. 24 15. that if he destroy the Shepheards the sheep will be scattered When good Christians see the abomination of desolation set up profanely tolerating any thing for Religion allowing of any Mimicks for true Ministers vulgar adoring of a rotten Idol of licentiousnesse gilded over with the name of Liberty when silencing true Ministers and suppressâ—ng good learning and crying up illiterate impudence shall be thought a means to propagate the Gospell Then let then that are seriously and soberly godly fly to the Mounteines to the true Ministers of the Church from whom God hath appointed salvation to descend to the beleeving souls Nor are they to regard what every bold and ignorant upstart boasteth and feigneth of Inspirations liberties and blessed toleration obtruding himselfe out of the promptnesse and pride of his own heart upon the credulous and silly vulgar who love to be flattered to their ruine and deceived to their destruction but hate to be truly guided and faithfully governed to their safety For all these pretenses of Liberty Toleration Inspirations c. are manifest to be but as the divels silken halters by which he hopes to strangle the Christian and reformed Religion here and elsewhere it may be seemingly and with more gentlenesse but not with lesse malice and cruelty to mens soules than with those rougher hempen cords of open persecution Propè abest à crudelitate nimia indulgentia à persecutione enormis tolerantia in tantum periculosa quantum dissoluta Melan From which such sad toleration and rude Liberties are not very far being but new expressions of Anarchy and colours of portending confusion or utter dissolutions of all Church order peace and Government into a cruell licentiousnesse which is always tyrannous to true Religion Nothing is more burdensome than some mens levities nor more fulsome and deformed than their Reformations nothing more uncharitable and untractable than their liberties nor more a plague and death to Religion than what they call health and recovery when vulgar or fanatick violence binds so much the staffe of discipline till it breaks heady men surfeit the flock by over-driving it and Wolves in sheeps cloathing scatter and tear the sheep of Christ under pretence of letting them goe whither they list in stead of being true shepheards fetching them home and feeding them in due bounds with good pasture in which wholsome and safe bounds both Christian Magistrates Sic vigilet tolerantia ut non dormiat disciplina Aust l. 17. de verb. Ap. and true Ministers should seek to feed the flock of Christ not as bare spectators of their wanderings and errours but as enabled and intrusted by God with a coercive power from Christ for the Churches good and where the Magistrate is negligent there the Minister should be the more diligent in the place where Christ hath set him who is the great Shepheard of our souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd Libera me a malo hoc est a me ipso Ber. beyond whose holy bounds for any Christians to affect any Liberty is to wear the divels livery while they are in Christs service Few men complain of want of freedome but they whose freedome would be their own and other mens greatest bondage Nothing is lesse desirable to a good Christian than to be left to himselfe for men are then neerest to be undone when they may doe what they list and least in safety when they are their own keepers MY next Calumniating Adversary The 6 Cavill Against the maintenance of the Ministry as setled by Law against the Ministry of England which I have to deal with and detect is possessed with a thirsty and covetous Spirit which would fain have Liberty if not to speak and act what he list in Religion without any restraint of Magistrate or Minister yet at least to pay what he list to any Minister since he is free to hear whom and when he list or none at all he would not be tyed by any law to pay any thing to their support although it be due to them and a right which none else might challenge He likes not that setled maintenance which they challenge as due This subtill and frugall churl of a Christian is a Jesuitick terrien hath many wary fetches and windings against the Ministers of the Gospell in the reformed Churches but none beyond this plot that he hopes ere long to be too hard or too cunning for them here in England while under some specious and politick pretention he shall deprive them of all setled
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
down the Camels of rapine and Sacriledge they stumble at the straws of Tithes and leap over the beames of cruelty and unjustice Tithes due by a civill right of Donation anâ— Law cannot justly be taken away See Sir Edward Coke on Lit. Ten. l. 1. c. 9. Sect. 73. An. 850. King Ethel wulp with the Prelates and Princes in severall Provinces of all England gratuito consensu of their free will endowed the Church with the tithes of lands goods and chattels cum decimis terrarum benorum aliorum sive catallorum universam dotavit Ecclesiam per suum Regium Chirographum Ingulph Qui augere voluerit nostram donationem augeat omnipotens Deus dies ejus prosperos Si quis verò mutare vel deminuere praesumpserit noscaise ad Tribunal Christi redditurum rationem nisi prius satisfactione emnedaverit In lib. Abingd Quod divini juris est id nullius in bonis est Iust In stit l. 2 tit 1. Prov. 20.25 It is a snare to the man who devoureth that which is holy and after vowes to make enquiry For if God had no right to require or there were no word commanding the Tenths to be devoted to his service who is Lord and donor of all or if he had never assigned this right since himself needs nothing to his servants the Ministers under the Gospell as he did most clearly under the Law yet sure the Proprietors which were Princes or Peers or people of this land our pious progenitors had a civill right to the land and the fruits thereof which no Law of God ever forbad them to dedicate as they had a mind to the service of God or any portion of it as they pleased to the maintenance of the Ministery of the Gospell Nay they as all men were incouraged yea and commanded to honour God with their substance Prov. 3.9 This they have often done by the full and frequently renewed consent of all Estates in this Nation for many hundred of years past establishing by curses or Anathemas and by civill laws the dedication of those Tithes which are Feudum Dei Gods fee and his Ministers chiefest maintenance So that if these Antidecimists cannot think them sufficiently proved to be Gods immediate gift to his Ministers yet they may easily see it is mans gift to God that is for the maintaining of his publique service and Ministry of the Church whereof the donation cannot but be both in Reason and Religion very lawfull and so the enjoyment of them at least in that tenure very just since it was done by the right owners to a very right and good end Nor doe I see how the alienation of them from that holy use can be lawfull now by the will of any men since the title and propriety is now in God though the use of the fruit be in in the Ministers of God as his Feodataries and tenants or homagers 2. Not honorably or piously And if there could be a lawfull resumption by posterity or an abrogation of the will of this Nation in what it hath thus dedicated and given to God if this could be done without a crying sin of sacriledge yet doubtlesse the piety and honor of this Nation is still such in all worthy mention that it would never be done by a free Parliamentary and publique vote * Nemo potest mutare consiliâ—n suum in alterius praejudicjum Reg. Iuis since if all humanity and honour forbids any man to resume the gifts of charity which hee hath once given to poore men whereto they have both mans and Gods right as freely given to them for Gods sake by the lawfull owners much more doth all piety and religion forbid any men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away Eusebius tels that before the ruine of Ierusalem so impudent and violent were wicked men that they took away the Tithes and benefit of the Altar from the Priests so as many died for want Hist Eccles l 2. c. 20. or subduce by force or fraud as Ananias and Saphira did any thing that is once by themselves or others dedicated to God especially in such a way of service which he requires in his Word That is for the maintenance of that order government and Ministry of holy things which the Lord hath appointed in his Church Which cannot be done without necessary subsidies of life for Ministers as men And since a power of demanding and receiving maintenance is in the true Ministers of the Gospell in Christs name as the Apostle Paul proves no doubt there is no lesse power in Christian people of giving them or rather paying them as * Act. 53. Why hath Satan filled thy heart to ly to the Holy Ghost and to keep back or defraud and purloin part of the price of the land * 1 Cor. 9 6 7 8 c. Gal. 6 6. a due debt both in divine and humane equity either in occasionall and moveable maintenance or fixed and perpetuall The first was the way of Ministers and Bishops alimony in the primitive unsetled and persecuting times Ne invidia Clericis obveniat de possâ—ssionibus Ecclesia obtulit plebi B. Augustinus malle se ex collationibus vivere ut antiqui Sed id Laici suscipere noluerunt Poss vit Aust when Christians could not expect to be long masters of their own estates in lands nor could they endow any Minister or Church with any part of them to perpetuity yet then in those hard and perilous times we read in Ecclesiasticall stories that the liberall gifts and free will offerings of all manner of good things from the devout Laity to the the then most deserving Clergy amounted to more than the after setled means by way of Tithes Which way of maintenance was as anciently so generally setled in all Christians Churches after Constantines time 3. Nor wisely as well as in England The benefit of which as in all other things Am. Marcel lib. 27. De Damaso Ursicino pro sede Episcopali ad caedem sanguinem civium contendentibus Hanc enim inquit adepti suturi sunt ita secuâ—i ut direntur oblatienibus matronarum procedantque vehiculi circumspecte vestiti epulin â—â—rantes profusâ—s edeo ut eorum convivia regales superent mensai Primitias tem â—re regis Canuti contribuâ—bant Ecclesiae quam contributionem Semen Ecclesiae Church seed appellabant Fleta l. 1. c 37. St. Austin complains in his time Majores nostri ideo copiis omnibus abundabant quis deo Decimas dâ—bant Caesari censam reddebant Modo autem quia discesserit devotio dei accessit indictio fisci Nolumus partiri cum Deo decemas modo autem ictum tollitur Aust hom 48. thus given by beleevers to God as a grateful acknowledgment of his dominion over us and all we have of his bounty conferring all upon us of his mercy vouchsafing to accept from us any portion of that which is his own returnes indeed to the bosome of
these men had been Lay Paâ—â—sts nothing would have converted them from Popery so much as to have seen the rich lands the goodly revenews the plentifull tithes oblations and donaries which are there paid to their Bishops and Churchmen without any grudging yea with much conscience by the people who in that point are very commendable as in a matter of justice gratitude and devotion whose sincerity is never more tryed than when it makes men conquâ—â—â—rs of covetous desires And truly in this part of a free and liberall spirit most Papists are far beyond these men who make so great a stir with their thrifty reformations who are still driving the bargain so hard with God and their Ministers even in those matters which concern their soules Triobolares Christiani that all their piety cannot be worth three half pence since they grudge if their Religion cost them one penny This wretched temper as it is little to the honour so little to the advantage of the reformed Religion That men should be alwayes thus sharking upon God and his Church under shews of piety 8. Covetous reformers the greatest hinderers of reformation And truly I am strongly of this heresie against all these penurious reformers That nothing hath more nipped and hindred the progresse of true and necessary reformations in this western world as to matters of doctrine discipline and manners or will occasion a greater relapse and Apostasie than these sacrilegious projects and covetous principles with which the Divell hath alwayes sought to blemish and deform that which is called and justly in some things reformation Many reformers are but kites though they sore high yet they have an eye to their prey beneath some men still so propound and manage Church reformation as if it could not take place in any Church without devouring all the lands of the Church and beggering all the Church-men That to be reformed never so well in doctrine and manners would not serve the turn unlesse the Clergy suffer those Lay cormorants to devoure all and to reduce the State Ecclesiastick every where 1 Tim. 5.19 from that dignity and plenty the double honour with which pious predecessours endowed them to beggerly and shamefull dependences even upon those mens courtesies from whom when they have truly hunted and by learned paines gained a just reformation in points of doctrine and outward manner of religion yet they shall as Ministers be then rewarded with nothing but the very garbage some poore and beggerly stipends It is very probable that the wholesome waters of true Reformation which by the confession of many of the learned and moderater Romanists was in many things of religion necessary among them had been willingly ere this drunk by many of the Romish party if this Sacrilegious star which may well be called wormwood Revel 8.11 although it seem to burn as a lamp had not faln upon the waters of Reformation of which many in Germany and other places have dyed because they were made bitter with such sacrilegious and sordid infusions Reducing their reformed Ministers to such necessitous and beggerly wayes of life that could be little to their comfort or to the honor of their profession and no doubt infinitely to the other mens prejudice and abhorrency of what they so called their reformation Indeed it will be hard to perswade wise and learned men how ever in other points of controversie they may be convinced and willing to agree with the Reformed Churches that they must without any other cause but this that they belong to the Church presently forsake and forfeit their lawfull and goodly possessions to some mens unsatiable sacriledge who make Church Reformation but the Lay mens stalking horse to get estates Men doe naturally chuse to attend on fat and ointed errors rather than on lean and starved truths Ita a natura ficti sunt hâ—mines ut pinguâ—s potius sectentur errores quam macilentas veritates Nor doth any thing render the Christian and reformed Religion more dreadfull and deformed to the view of the ingenuous and better bred world than when it is set forth like the Gorgon or Medusaes head compassed with sacrilegious Serpents and circled with the stings of poverty and contempt threatning by poysonous bitings quite at length to destroy and devour all true piety Then which nothing is lesse envious of others enjoyments or more prodigally communicative of its own The word of Christ bidding Christians sometimes Matth. 19.25 as that young man to forsake all and follow him doth not oblige alwayes nor doth it become these mens mouths who care not who follow Christ so as they may get the spoiles of his naked followers Reforming Christians cannot sin more in themselves and be a greater temptation to others hindring them from due reforming than when by their covetous principles and cruell practises they shall soâ—re men from true reformation and indeed from all good opinion of such mens religion who in the peace and plenty of all other estates and degrees of men study to recommend piety to Church men onely attended with poverty and contempt As if Ministers could not be godly Ministers ought to be by their liberality as Synes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they were beggerly nor worth the hearing till they were not worth a groat That they could never trust sufficiently in God till they were brought to mean and shamefulld pendences for their bread upon the shrunk and withered hands of such men as these Antidecimists are It was one of the scoffs of Julian when he robbed the Churches and the Christians He did it that the Galilaeans might goe more expedite to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are alwayes stretching out against God and his Prophets Christ and his Ministers Although piety be a Jewell to be taken up where ever we finde it though in the dust of poverty and Christ is beautifull when he is stripped yet none but rude and barbarous hands would treat Christ in such a manner as exceeds their wanton cruelty who crucified him for when they * Matt. 27.35 parted his garments among them they did not own him for their Saviour or the Messias as these self-inriching reformers pretend to doe O sad and sordid soules O mean and miserable reformers with whom the Ministers of this Church of England have now to plead for their last morsell that little remnant of their Oile and Meal Magis aurum suspicere consueti quaâ— coelum Min. Fael Avari poenalibus cumulis oppressi Cyp. Charity forbids me to condemn you and your Sacrilegious faction to be punished with your own manners and designes which are most wretched and unworthy the name of the Christian profession which above all Religions ever incouraged most the * Prov. 11.25 2 Cor. 9.7 God loveth a chearful giver chearfull givers and abhorred rapacious scrapers I might say to you as * Act. 8 20. St. Peter did to Simon
Magus Your money perish with you No I rather wish your Salvation if possible though it be without the restitution of what you have already and intend further to rob Christ of and his Church and his Ministers and his poor too for they had a good share in the Churches revenues Only I wish withall that all the learned and godly Ministers of the Gospell in England were in such a condition as to worldly competency that they could preach the Gospell freely that so these repiners might hear them gratis as most of them doe when they vouchsafe to hear them and so without prejudice or grudging at the maintenance of Ministers in point of Tithes That so if it be possible they may repent and be converted from that gall of bitternesse and bond of iniquity in which they are It were happy if as St. Austin offered to doe all Ministers could release Ne invidia Clericis obveniat de p ssâ—ssionibus Ecclesiae obtulit plâ—bi Augustinus malle se ex cellationibus vivere ut antiqui Sed Laici illâ—d accipere noluerunt Possid vita Aug. c. 23. that equitable and Evangelicall power which they have by Scripture and that legall right which the law of the land hath given them to demand and receive Tithes and other emoluments That their necessities might not force them having neglected all other wayes of getting or improving estates that they might fit themselves by their studies for this great work of the Ministry either to take Tithes or which of all things is most detestable to men of any ingenuous spirits and learning to depend upon vulgar contributions which are so stuffed with pride in the givers and contempt toward the receivers so full of uncertainty and so certain high wayes to basenesse and beggery as the genius of most men now is that there are few Mechaniques who would not disdain to be such Ministers as must when they have done their work beg for their wages and shall be sure to want them unlesse they always abound in sordid complyances and flatteries with the vilest men and their vilest humours For however people have now and then a warm fit of giving to their Teachers yet it seldome lasts longer than the heat of some factious design or new fancy melts and thaws them After that they soon returne to that frozennesse which is hardly dissolved by any mans warmest breathings to some few drops of incompetent yet insolent and supercilious contributions But I am afraid our distemper is deeper and more subtilly dangerous to our reformed Religion than we are aware of in this point of Ministers maintenance The burthen is not That Tithes are paid for that these projectors doe not intend to quit so either to Landlords or poor Tenants but that they are paid to the true and ordained Ministers that thereby they are still continued and incouraged in their Ministry The grief is that as they receive them so every where they deserve them The vexation of that is that Ministers are not yet driven out of their hives as Bees after all their labours by the smoak of some such sulphurous projects that so these hungry Reformers and new stamped Preachers with their Jesuitick arts and insinuations may possesse their honey The displeasure of some men is that any Ministers worthy of that name and calling or that any thing of good learning of studious abilities of reall gifts and due authority of the true reformed Religion and piety should still remain in this Church of England which might hinder its return to the Romish subjection of which those wiser agents despair not when there shall be no better Ministers than such as either the vulgar charity maintaines or the vulgar choice ordaines As for Ministers superfluities and excesses 9. Answer to the cavill of Ministers excesses which some men rather talk of with envy than prove with truth God knowes few fishermen take fish now with money in their mouths there are not many golden cups found in any of their sacks mouths such as may tempt them to any splendor or prodigality Alas the most of them have scarce for bonest necessities Look to their poor widows and fatherlesse children commonly their greatest portion is Gods mercy and mans charity And to the shame of this Nation so blest of God and Nature with abundance many of them are by the tenuity of their Benefices kept far enough from exercising that hospitable largenesse which many of them have in the Theory and speculation but cannot practise it which is so commended by the Apostle Paul 1 Tim. 3.2 Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.5.17 and required in a Bishops and Ministers way of living among men as having not more a face of humanity with it than of Divinity it being the glory of God to be of a bountifull munificence and liberall goodnesse as carrying a sweet savour with it making the Ministry of the Gospell as a fragrant ointment poured out much recommending the Gospell to men when they can hear Christs Word and tast of his loaves too Besides it gives a great advantage and usefull authority to Ministers in the places where they live renders their counsels more considerable their examples more venerable their doctrine more acceptable and more credible for nothing more justifies what we preach of Gods bounty and great gifts in Christ to poor men than when they see religious men and chiefly Ministers most liberall of this worlds goods as believing they have treasures laid up in heaven which * Manus pauperis gazâ—phylacium Christi Chrysol Tranfinittas incoelum thâ—sauros bajulatoâ—e pauâ— pere Id. the poor hand mans which is Gods box carries thither And indeed considering the great numbers of poore in many or most places of England now abounding and the retrenching of most mens estates both in trade and house keeping it were no more than needed if Ministers who are constantly resident among the poore were able also to be some way relievers of them beyond bare and barren words of godlinesse which signifie little to those whose bellies have no eares when they are pinched with urgent and extream necessities Plus nostrareligio vicatim insumit quam vâ—stra templatim Ter. de Christianis Apol Nothing should be lesse illiberall than true Christian Religion which sets forth the highest bounty of God to mankinde in giving Jesus Christ Nor ever was any thing lesse sordid than Christians in former times the many monuments here in England of their religious prodigalities and devout excesses to the Church and to pious uses doe sufficiently testifie how far those Christians were from the niggardize and Nabalism of some men in these times Quantiscunque sumptibus câ—nstâ—t lacrum est pietatis nomine sumptus facere Tertul. Apol. 38. Then they thought nothing too much for Church men now nothing is too little And truly it is a very foul shame that superstition which is but the * Quale affectatio in civilibus tale
superstitio in divinis Verul Religionis siâ—ia quo similior eo deformior Mimick and Ape or the wen and excrescency of Religion an Hydropick holinesse a nimiety of piety an overboyling devotion which at length quencheth it self that this should put true Reformation to the blush * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. Prov. 19.4 Poverty is alwayes attended with shame or impudence among the vulgar and though it have no cloak yet it needs one to cover its own confusion and to keep it from vulgar contempt O how large hearted and liberall handed in former times and at present in other Churches and Countries is that Religion which is commendable as it is Christian and liberall however reformable as it is blameable for the taints of errour and superstition which have in many things infected it What hath more splendor what more plenty what more superfluity than those that are of the Roman Clergy who have more vacancy to their studies Qui mirantur opâ—s qui nulla exempla beati Pauperis essè putant Iuven. Sat. 14. devotion and publique duties than their Ecclesiasticks or Church men of all degrees who have learned to use now those things far better than it may be former luxury and dissolution did which occasioned many worthy mens complaint of the abuses and faults but not their envy at the enjoyments The moderation of the English Church in this part of Reformation was at first very nobly commendable and most worthy of the generous piety of this Nation which did not deny or grudge Church men to have good and great maintenance or honour but only required that such means should still have good Ministers They never applauded as these new Projecters do for a most heavenly Oracle that voice which is faigned to have been offended with Constantines munificence to the Church Hodie venemum cecidit in Ecclesiam as if it had been poysoned when inriched Nor did they thinke Religion throughly reformed till it was starved nor Ministers mended enough till they were stark naked or flead Nor had heretofore the common and plain hearted people those pestilent principles which now the dregs of men have here in England taught them That an hundred pound a year is more than any Minister can well spend or deserve It were good that these men would first try themselves that measure which they mete to Ministers Certainly nothing is too little for Church men if they lead men to falâ—e gods or to a false worship but nothing too much for them if they teach men to serve the true God in a true way Nor may these poor spirited men object against Ministers 10. Answer to the poverty of the Primitive Clergy the poverty of the primitive Apostles Bishops and Presbyters when the times and the estates of Christians are now much changed from those difficulties and necessities which then pressed upon all sorts of Christians To be sure if Christian people gave not then much of their own estates to their Ministers yet they never thought of taking away what their Ministers had as being too much for them But there is no doubt that one beam of Christian love bounty and respect in after setled and plentifull times which were very pure and primit ve too was more warm and comfortable to their Bishops and Presbyters than all the large streaming tayles of these modern comets and meteors of Reformation whose malign and dâ—refull aspect against Ministers and all Church men is no way recompensed by those prodigious shews and pretensions of propagating the Gospell or furnishing the world with purer and brighter shinings than ever were in the Church who shall be lamps without oil and shine without sustenance Ministers are stars in Christs right hand Revel 2. but not in that sense that they need no fewell to nourish them in a naturall and civill life Such interpretations of Scripture and such entertainment of Ministers in the Church will soon eclipse or extinguish truth and charity honour and gratitude in the reformed Churches and in all Christian professors not onely to man but even toward God who as he hath ordained Ministers to impart to the people of their spirituall things so also he hath commanded people to * Rom. 15.27 communicate to them that are their * 1 Cor. 9.11 Gal. 6.6 Let him that is taught in the Word communicate to him that teacheth in all good things V. 7. Be not deceived God is not mocked c. true Pastors and Ministers of all their temporall good things But it is in vain to urge Scriptures to covetous hearers and Sacrilegiâ—us mockers of God and man Nothing is more Apocrypha to those misers than such texts as command honourable maintenance for the Ministers of the Gospell first recover the primitive bounty and charity of peoples hearts and hands to the Clergy before you reduce the Clergy to primitive uncertainty But why doe not these muck-worms and no men who would gnaw the very bones and carkases of Ministers with the same teeth bite at other mens estates as well as Ministers which are far greater every way who yet doe lesse service to the publique either to God or man to Church or State than the able and faithfull Ministers doe since these whining objectors have such a pain and wringing colick in their bowels against Ministers having any setled competent and decent way of maintenance why doe they not as well complain that the Captains Commanders and Military officers who draw more immediately from the peoples purses have too much for their pay why doe not these men propound that there should be nothing but parity and poverty among the souldiery That they should depend on peoples benevolence for their salary and pay Yet they see that even to these military mens entertainment the poore Ministers must pay not a tenth but of a fifth part of their small hardly earned and hardly gotten meanes arising from their ill paid tithes which are but the wages of their work yet they are rated in taxes as if their livings were their inheritance when all is but for life and to many of them not so good as an ordinary troopers pay few so ample as an ordinary Foot Captains And as for higher Commanders and Colonels all men know they have Military Denaries and armed Bishopricks enjoying much more than is by some men thought fit for any Bishop and Clergy man who with their leaves and without disparagement to any of those sons of thunder had and have as much learning true worth and industry to merit their large entertainments of the publique and they had no lesse grace and true wisdom to use them to the glory of God and the benefit of others than any of these who are so much the favorites of Bellona as to get what they merit and to keep what they have gotten But these Antidecimists who seek to eat through the Bowels of their Mother the Church dare be bold and shew their teeth
the maintenance of Ministers by Tithes that they must needs come up to London to lay their great Bellies at the Parliament-house dore I doe not beleive because I never saw any ground or had experience to think so hardly and uncharitably of any Country-men Farmers or others that are either good Christians or honest men that ever they did or doe complain simply and absolutely against Tithes Possibly they could wish that some things about them were better ordered for the Ministers and their owne greater ease which may be soon done if the values of them were once brought to a just rate and certainty and Collectors appointed as in other Town-rates to gather them in according to the compositions made in money or goods by way of distresse which may as conveniently be done in the Ministers behalf as in any other way of collecting publique rates And if Tithes have sinned in any thing yet what have the glâ—belands of Ministers offended yet there is as much ill will against them as the other though there be evill indeed in neither to any men but such as call good evill and evill good Furthermore to gratifie the plain country man and Farmer with plain dealing who hath the honour above all men in this Nation to be the great supporters by their honest labour and love of the Ministry and Religion in this Church and Nation they may easily consider with themselves how they have no reason in the world to be against paying and maintaining their Ministers by Tithes For first let them but take care and pray to God for a good able and true Minister and study to profit by his holy labours they will never grudge him his dues in Tithes or any thing else for they will finde they have a good penny worth for their Tithes in the blessing of God both on their soules and on their estates if paying their Tithes were wholly their own bounty and gift Which secondly they may consider is not so but they are as a rent charged upon their lands beyond what they pay to their Landlords only the Minister hath some benefit by their labours as they have of his 3. They ought seriously to consider that if Tithes were not by Law assigned to the Ministers maintenance and paid to them either they will return to the Landlords in advance of their rents or else be confiscated into some publique Exchequer for the like or the same or other uses But to be sure no benefit will flow to the Farmers or countrey mans purse by the ebbing of Tithes from the Church and Ministers As for the Landlords Gentlemen or others of estates and revenews in land I know many of them scruple their having any Tithes by the way of Impropriations they never think they thrived the better for them many of them if their fortunes other ways would bear it would willingly give them or at easie rates sell them again to the Churches uses Some to their great honour have freely restored them whom it grieved to see so many small Vicarages and Livings even ready to starve the painfull Ministers in them So that I cannot think any true English Gentleman that is a good Christian would accept or doth covet any such augmentation which may be added with a cuâ—se to his revenews by having the Ministers portion and lot cast into the lap of his inheritance the benefit of which cannot be great but the mischief of it may be very great to his estate his conscience and posterity And besides the sin the shame dishonour and uncomlinesse of such acquisitions cannot be little when once Christians return to their right wits from that popular madnesse giddinesse and greedinesse which may reign for a time who will not in sober senses think it most unworthy of persons of honour learning and ingenuity being Christians and pretending to be more exactly reformed that these having other wayes fair flourishing and blest estates should sell their owne their families their countries and their Churches honour and happinesse which consists in true Religiâ—n and this depends on true and able Ministers and these on competent and constant maintenance as Esau did his birthright and blessing for a messe of pottage for some small sacrilegious additions which carry with them a stain to their names a moth to their Estates and a sting to their conscience Such will be the accepting of Tithes though freely given them by those who have no right to aliâ—nate or dispose them otherwayes than the will of the Donours and piety of the Nation have setled them for maintenance of the Ministry And alas how little emolument will hence arise to splendid and conspicuous estates Tithes like Mole hils in an Evening Sun cast long shadows from little heights the noise may be great the benefit will be little and the comfort none from such morsels taken from the Altar to which there hangs a coal of fire which may destroy even Eagles nests and this with the greatest justice of divine vengeance when Christians consider those robberies and sacriledgâ—s tend as to Gods dishonour to the reproach of Christian reformed Religion so to the unspeakable temporall detriment of any Church and Nation besides the inestimable losse of many poore soules for ever who will soon want Ministers that are able and worthy if there be no other means for them beyond what can be expected in a shamefull and precarious way from arbitrary benevolences which never yet failed to fail in a short time as an Egyptian reed all those that leaned upon them Indeed it is a foul shame for persons of honour professing Christianity to deal worse with their holy men the Ministers of the true God and their onely Saviour Gen. 47.22 than Pharaoh and the Egyptians did with their Priests whose lands they would not buy into the Exchequer rents no not in extream famine but supplyed them freely with bread and preserved to them and their successors the lands dedicated as they thought to the service of their Gods which piety that great and good favorite Joseph approved nor doth any zeal for the true God tempt him to unseasonable exactions sacriledges against the imaginary and reputed gods of the Egyptians And here An address to the Gentry of England in order to the honour of the Ministry while I seriously consider the many and great blessings both of mindes and fortunes which the bounty of God hath liberally bestowed on the English Gentry I am so far from suspecting any such sacrilegious basenesse in them as if they gaped to make a prey of the Priests portion to devoure holy things or to rob the Ministry of their maintenance That I cannot but here take occasion rather to perswade those true Gentlemen whose parts and piety equall their honour and estates that they would out of zeal to the glory of God and love to their Saviour and pity to this Church and Nation come in as the Triarii last assistance and surest reliefe of the reformed
Religion and of the true Ministry of this Church which is almost overborn and oppressed by the cunning and clownish clamours and not by any true valour worth or virtue of their enemies As the Bohemian Nobility and Gentry did with great earnestnesse intercede for Jerom of Prague to the Councell of Constance by their petion subscribed with their names An. 1415. Nothing would be more worthy of that ancient honour which the Nobility and Gentry of this Nation hath gained and enjoyed in all the world than to see now the Christian zeal and gallantry of their spirits therefore the more forward to bear up the dignity of Christs holy Ministry by how much they see so many set to oppose it seeking by contempt to debase it and by poverty to oppresse it presuming that the present Ministers though never so learned godly and faithfull once over burthened with secular necessities will not long be able to assert the honour of their calling nor will any after generation succeed to inherit their poverty and paines but onely such as shall further debase the dignity of the function How glorious were it for honourable and worthy gentlemen Math. 27.57 Joh. 19 38. Mark 15.43 Luk. 23.50 Joseph of Arimathea A rich man an honorable counsellourâ— a good man a just also a Disciple of Christ c. owned Christ dead and begged his body of Pilate c. like Joseph of Arimathea whom good education and experience of true Religion have matured to pious wisdome and sober zeal now to own Jesus Christ when the world is stripping scourging mocking and crucifying of him when he is so much forsaken of those men whose feares dare not own him or whose lusts aim to make a prey of him Now to give the more honour and respect to the true Ministery of this Church by which they have beene baptized and educated in Christian Religion when they see so many vile and illiterate spirits studying to debase the persons striving to destroy the very function This were worthy of a true gentleman whom vertue and grace more then birth and relations make such to stand by the forsaken to countenance the dejected to pity the oppressed and at least to Petition and intercede for the preservation of the true Ministry and worthy Ministers of whom they and the whole Nation have had so great and good experience I doe not think it seasonable now to invite Gentlemen where their estates and expenses may bear it to follow those patterns of extraordinary munificence which some of their rank have heretofore given them by restoring the Impropriate Tithes and alienated glebes to the Church either freely or at an easie price This were now to give sacrilegious rapine a greater temptation which dayly gapes to devour all the remains of the Churches Patrimony and Dowry To adde any bloud now to the Churches veins were but more to provoke the thirst of greedy and unsatisfied horseleeches of this age Prov. 30.15 who cry Give give till they have quite exhausted the very life and spirits of all true Religion This motion and bounty will be more seasonable in better times Rom. 2.22 when Sacriledge shall be accounted as it is a most damnable sin and not a trade or a fruit of zeal or a flower of reformation which by the Apostles arguing is a more heynous sin than that of Idolatry in as much as this owns a god though false this robs God though true 1 Cor. 12 31. But behold I shew your noblenesse a more excellent way my ambition is to propound an higher degree of Christian glory to you the learned and religious Gentry which is to follow the steps of that noble Prince Phil. Melanct. Camerarius highly commend him for his piety and zeal he died 1553. George Duke of Anhalt who disdained not having Ministeriall gifts to serve Christ and the Church at Marburg in the work of the Ministry taking upon him holy orders in times of the greatest contradiction against the reformed Religion and esteeming it greater honour to tread in Christs more immediate and narrowest steps than to enjoy the more spacious pathes of secular pleasures and State imployments If you know the excellency of Christ the vanity of this worlds glory Mat 19 28 29. the worth of mens soules the weight of that Crown which is prepared for those that forsake all and follow Christ you cannot think your selves disparaged by this my humble motion to you Your estates will set a greater lustre now on you in the eyes of good people than ever the great state pomp plenty and dignities of former times set upon your predecessours who of many of your families were Church men and many of them very worthy ones Where God hath given you gifts fit for so sacred a service of him and his Church no man can propound to you a more goodly province wherein gratefully to use them or a more eminent way of preferment wherewith to entertain your pious and commendable ambition which is most worth the pregnancy of your parts and g nerousnesse of your spirits No Cedar is too tall or goodly for the building of Gods Temple Nor may it disdaine to descend from Lebanon to the holy hill of Zion and no Jewell is too rich and glorious for Aarons breastplate nor for the foundations and wals of the New Jerusalem The more splendor God hath set upon you the more shall you reflect to his glory and the honor of that Religion you professe by devoting your selves to serve him and his distressed Church in times when labourers are few and those much overburthened If any religious way of life might be meritorious this would be beyond the strictest votaries in as much as it carries more paines and more benefit with it I have seen by the experience of Gods bounty The advantages of an estate with the Minâ—stry how great advantages an estate gives to any Minister if God gives him grace and wisedome with it How it addes to his just confidence and courage in serving God and guiding his people how it redeemes him not onely from vulgar depreciatings mean thoughts and worldly solicitousnesse but also from the temptation of flattery popularity and that most sordid shamefull dependance on othâ—rs frownes and favours their givings and withdrawings I know how much it addes boldnesse credit and authority to a Ministers words to his reproofs comforts monitions and examples As the expressions of those men whom not necessity of subsisting but the conscience of doing good the unfeigned love they have to Christ the firm beleif they have of the Gospell and the value they have of mens soules put upon the work of preaching Then will the country people think such Ministers of the Gospell to be in good earnest when they see hospitable relief of the poor Saepius emolliunt cleemosynarum dona quos non commovent concionum verba Adeo facta dictis sunt sonantiora 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to be the aim of all those that levell against Tithes and Ministers That so they may by a Jesuitick back blow unperceived strike through the loins of the reformed Religion which hath been for many years happily among us and this with more encrease of true saving knowledge and practise of piety in one century of years than was for many before which blessing next to God we owe chiefly to our able and faithfull Ministers who are not so our servants in the Lord that they should be used as our hinde or staves but rather as they are called and deserve to be reverenced as our Spirituall Fathers our guides and instructers in the Lord. Besides this That I may wholly drown this Wasps nest which makes such a stir in the countrey by their stinging Petitions and buzzing projects against Tithes and Ministers Let them know That it becomes no men of honesty and ingenuity thus to delude with specious pretences the credulity of the countrey Farmers who for the most part love their Ministers so well and prise the reformed Religion so highly and value so much their Saviour Jesus Christ his holy Institutions and their own soules that they would utterly abhorre the bottome of these repining thoughts and projects of these murmurers against their Ministers if they did but discern them Yea like Zacheus many of them had rather part with half their goods than starve or lose their Ministers and their own soules too with their childrens and families No the jolly plainnesse and honest integrity of the English Yeoman is neither so lazy and idle nor so sordid and illiberall nor so cunning and hypocriticall as these nimbler and sprucer fellows are whose quick-silver wits roving fancies and fallacious tongues aim at new modelling all things to their advantages and hope with their Jesuitick pretensions and fanatick leaven to infect all sorts of men both in City and Countrey For their designe is that all the worthy Ministers in England should be rather starved or beg their bread than that they should come short of any such rare and little beneficiall projects as they have in their crownes Hoping either to buy some glebelands and Tithes or to farm some part of them or to have some Office in a new erected Tithe Exchequer which for a while affording some Ministers some small pensions afterwards will serve for any secular occasions that so Ministers being unprovided of means the people may be left without any Ministers As for that sting which is in the tail of these projectors that by paying of Tithes to the Minister the husbandman and farmer is disabled to pay Taxes to the State whom it concernes more to keep up and pay a Souldiery than a Ministry My answer is As the other objections savour of hypocrisie and self-interest so this of flattery These Polypusses are so cunning as to apply to the surest rock and turn themselves to any colour which may be for their safety But are they such wretches as to think that nothing will suffice to buy souldiers swords and pistols but onely Christs own food and rayment which must be sold It seems they had rather Christ should goe starved naked in his Ministers than themselves be ungarded But we hope that this is not the sense of any valiant honest or religious souldier who knows how to be content with his wages Luk. 3.14 to doe injury to no man least of all to the Ministers of Christ whom they have not yet so learned of these men as to hate and despise because they would destroy them his Ministers And sure no souldier can have any motive against the welfare of the able and faithfull Ministers of this Church unlesse they fight against the Protestant Religion and in stead of Reformadoes turne Renegadoes to that Profession in which they were brought up The bottom and dregs of some mens agitations against the setled maintenance of Ministers in this Church is The aim of Antidecimists not so much to ease the people from paying Tithes which they shall be sure to doe either by way of publique Exchequer or to the private purse of Landlords when these have bought them into their revenue the project is to have no setled Ministry in this reformed Church For these Antidecimists know by their countrey Logick which is not very good but there are Jesuites who are excellent at it That in a short time it will follow No setled competent maintenance no able or worthy Minister any where But roome enough will be quickly made either for Seminary agitators from forain nurseries or for those sorry pieces of motly predicants and mungrill Ministers Centaures in the Church that are half Laicks and half Clericks who are indeed but the by blowes of the Clergy uncalled unordained and commonly unblest because false Prophets either as to the errours of their Doctrine or the arrogancy of their authority whose calling commission and tenure as Ministers must chiefly depend upon popularity flattery and beggery Such despicable Mendicants as will in a short time make all ingenuous people weary of their iliterate importunities and such thread-bare preachers even ashamed of themselves This will certainly follow in a Spanish projection by as necessary a consequence as No Sun no day no fewell no fire no oil in the lamps no light in the house no pay no souldier no provender in the crib Prov. 14 4. no labour of the Oxen yea and the utter vastation of the reformed Religion as to the order honor and beauty of its publique profession Judg. 15.3 will as inevitably succeed as the burning of the corn fields did the running of the fiery tailed Foxes among them But the Antidecimists would have the Ministers of the Gospell follow other honest trades 13. Of Ministers support by some mechanick trade taking upon them some mechanick or mercenary occupations that so they might earn their livings other ways and preach gratis that is for nothing and at length as good as nothing both for want of ability and authority How would these men rejoyce to see men of learned parts of noble mindes and of ingenuous breeding brought down to the levell of their low form to shine no better than their twinkling and unsavory snuffes to be eminent in nothing beyond the plebeian pitch and vulgar proportions that so they might spin out their sermons at their wheeles or weave them up at their loomes or dig them out with their Spades weigh and measure them in their Shops or stitch and cobble them up with their thimbles and lasts or thrash them out with their stayles and after preach them in some barn to their dusty disciples who the better to set off their odnesse and unwontednesse to their silly Teachers must be taught like crazy or frantick men to fancy themselves into some imaginary persecution as if in times of even too great liberty they were thus driven with their new found Pastors into dens and caves and woods rather than vouchsafe to
businesse as that is which concernes the setled support of Ministers and in them of all learning and religion in this Nation makes me sometimes prone to think it almost a vain unseasonable and uncomely labour in me or any other Ministers who pretend to something of more ingenuous spirits thus to plead and that publiquely with any earnestnesse which seems to draw somewhat of the dregs of meannesse for their very bread which in the unequall distributions of humane affaires we see is not alwayes to men of worth and understanding Eccles 9 11. whom Christian principles and patterns teach to live above earthly things to minde things that are above Col. 3.1 to learn to want and to abound to be content in any condition Phil. 4.11 And truly in this the Ministers of England I think ought to have been prevented by some other advocates than men of their own coat As lately my worthy friend Mr. Edward Waterhouse hath done in his Apology for learning and learned men a work so honest and so seasonable as well became the candor piety and ingenuity of a Gentleman and a Christian who hath the honour to have made one of the first and bravest adventures in this kinde against these modern English Saracens And possibly many good men have a good minde so to doe even publiquely but they thinke it is conclamata res a forlorne and desperate cause as may bee offensive and unacceptable I almost think so too if some men may have their will and therefore the rather I have been excited to it if it be displeasing to some yea to many yet I doe not think it is so to the most or the greatest part of Christians I am sure it is not to the best of this Nation of what condition soever they be they cannot be so destitute of and unaffected with all reason Religion grounds of Conscience rules of Prudence considerations both of piety honour and honest policy In all which they are related by their own interests to the good and welfare of their true Ministers As Socrates when he was reproached for having no preferment in Athens answered It was enough for him to have fitted himselfe for preferment It was other mens work to bestow it on him So the studious learned modest and pious Ministers of England might well have thought it enough for them to have merited imployment and decent entertainment having with much paines and study and prayer furnished themselves for every good word and work within the bounds of their calling It seems hard thus to be put many of them after many yeares sore labour and travaile of their soules to plead for their wages or livelyhood yea and for their liberty but to worke while it is day in the Lords Vineyard of this Church wherein Christ hath set and ordained them Although there be a generation lately sprung up of degenerate Christians and ungenerous English who would make this whole Nation like themselves unworthy of the very bones of those excellent Ministers Ingrata patria ne ossa quidem mea habes Liv. an ur 566. which have lived here and merited so well of the publique as Scipio Africanus said of his bones when he died banished by his ungratefull countrey which he had so preserved yet we hope neither the most nor the best of men can be so stupid as not to consider how much they are concerned in the continuance and incouragement of such Ministers among them wherein no Nation or Church under heaven hath exceeded this However Ministers be earthen vessels and many have had both heretofore and lately great flawes and many faylings yet they ought in this Nation to be still highly regarded if not for their learning civility ingenuity and good society which is to be valued in any Nation that covets not to be barbarous yet for their work sake for that Gospell that God that Saviour that blessed Jesus his sake whom they truely teach for the holy Scriptures sake which they so frequently and so fully explain for those holy Sacraments which they duely administer both for the admission and augmentation birth and nourishment of Christians in the Church of Christ for the holy and good counsels and spirituall comforts which they oft give for the many wise stops and grave restraints to sin and error which they frequently put for the publique and good examples which most of them afford and all should by their place and calling These are cords of love enough to draw and binde all excellent Christians to them these are places of Oratory sufficient to make even any ordinary speaker an eloquent and potent Orator in their behalf And for my owne part having taken some serious view of the estate of this Church and the Ministers of it both in reference to the present and after times both as to that reall worth which hath been and still is in them the excellent use of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 52. and the miserable want which will be of them I cannot but at present be extremely sensible of and very much pity those sharp sad and unjust necessities which already have and must presse dayly more upon many worthy men of them and their families if some mens envyous and malicious designes take place onely I hope better things of those whose wisdome piety and publique influence hath hitherto under God restrained those Fountaines of the great deep from breaking in with all sacrilegious violence upon the whole Ministry whose wisdome power or counsell I doe not any way by this Apology seek to obstruct or prejudice as to any thing that may be better disposed of to the advantage of true Religion and the Church of England which are inseparable from a right and setled Ministry nor can that be had without such maintenance as is worthy of worthy men If no men will be with us but all forsake us 17. Good Ministers hopes in their desertions from men and some oppose us as Ministers yet we have one remedy besides the sympathy and charity of you O excellent Christians which is patience and prayer * Greg. Nis tels of St. Ephraem Though he was very poor yet he had a mine of rich prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nis in vita S. Ephraem He that allowes us to pray for our dayly bread and commands us to labour honestly for it even in this function of the Ministry he teacheth us to beleive that he will either give it or the grace to want it There may be some good * 1 King 18.4 Obadiahs who will feed the outed and impoverished Prophets of the Lord by fifties in their caves and obscure retirements as some have already done and it may be good Ministers shall then speak lowdest when their mouths are stopped and be as well liking in all true grace and comforts of Religion with * Dan. 1. their pulse as those that feed dayly on Kings provisions However if we must
sincerity and godly simplicity We beleive he will not fail us nor forsake us though men though Christians though reformers doe There is not a better sign of Gods love than to be persecuted for righteousnesse sake It is our honour Matth. 5. as St. Jerom wrote to St. Austin Heb. 12. that the divell and his fanatick factions do unanimously hate us and malign us for if they were for Christ they could not be against us And we finde by experience that these Antiministeriall agitators have no such displeasure against any men be they never so flagitious or their estates never so luxuriant as against the most orderly and deserving Ministers So that it is their piety and pains which afflicts their enemies more than their plenty And if they cannot strangle Christ in the Cradle yet they hope to starve him in the Desart Blessed be God we see the end and bounds of these mens power and malice They are finite flesh and not infinite Gods yea they are proud flesh lately risen up which God will eat off with fitting corrosives if ever he heals this Church and Nation These murmurers never set us on work nor doe we depend on such unjust masters for our wages Though they be not converted or gathered from their follies Isai 49.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Dei particeps nulliâ—â— indigus factions and separations yet our reward shall be from the Lord who hath sent us and whom we have served with faithfull hearts as to our temporary subsistence we hope wee shall never depend on these mens injurious justice or câ—uel mercies much lesse on their envious alms and supercilious charity who are our enemies for the Gospels sake which we preach And although we should not be protected in point of our civill rights from their despight and rage yet as to the honour and vindication of our Ministry and holy function Gal. 2.5 we must not give place no not for an houre to their cavils and calumnies Yea we doe not despair but that we may find so much equity and pity in some mens hearts in whose hands is power that they will rather harken and incline to the just plea of those labourers in Christs harvest who have borne the heat and burthen of the day and who crave but liberty first to doe the work to which Christ and the Church hath ordained them and next which is but a just and righteous thing to enjoy that reward which the Law hath assigned them than to listen to the envious suggestions or injurious proposals of those novell intruders upon the Ministry who have yet given not the least assurance to the wiser world or any reformed Christians that they in any thing exceed or equall the true ancient Ministers of England nor have they yet by any demonstrations of modesty ingenuity sense of honour or of shame nor by any part of good learning which they decry and hate nor by any other usefull and commendable quality redeemed themselves from the most sordid passions and saddest distempers of humane nature nor yet reconciled themselves to any love and value of vertue worth and excellency in others We know well that their ignorances and errours are grosse in many things both divine and humane for how can they but erre excessively who are very active and for the most part both bold and blind Any piece of rustical ignorance clownish confidence serves some mens turn to oppose any Minister withall setting up their puppetly Teraphims their deformed Dagons their Images of jealousie in the place and temple of the living God Among their other errours this we hope is none of their least that they fancy and every where proclaim that they have so charmed with their philters and enchantments which are Confections made up of ignorance and malice pride and cruelty covetousnesse and uncharitablenesse together with a perfect disdain of all that is rationall learned or excellent that with these charms they have so possessed many or most of those in power That they are resolved to root out abase and destroy all those Ministers who are any way eminent in learning courage and constancy both for the honour of their function and of the reformed Religion and of this Church and Nation We cannot think those in power to be so easily perswaded to be enemies to themselves and the publique by being made enemies to true Ministers without a cause One of whose serious and solid abilities is able to doe more good to Church and State in one year than can be hoped from the whole fraternity and faction of those supercilious adversaries of the Ministry in as many ages as a year hath dayes For if wise men may guesse at the future by what they already finde of them they must conclude that like Fistulas and gangrened Vlcers the longer they prevail the more desperate and incurable they will be both to the Church and the State every day bringing us neerer either to old Rome or the elder Babylon to superstition or confusion For there is nothing almost in this Church of England as to the extern order and profession of Religion which some of these Antiministerials and Antidecimists doe not contest against and study to overthrow Which makes me here a little digresse 20. Answer to other lesse scruples yet not from my maine design which is to satisfie all excellent Christians and others as to any thing by these men objectable against the Ministers and Ministry of the Church of England by looking at some lesser calumnies and cavils which they every where scatter among the common people to alienate them from or prejudice them against their Ministers quarrelling against the places where publiquely we meet to serve God and many things used by us in our holy Ministrations 1. Of publique places called Churches As to the publique places where Christians meet and Ministers officiate these supercriticall masters of words and censors of all mens language and manners but their owne cannot indure the impropriety and profanenesse as they say of calling those places Churches This they scorn with very severe smiles and supercilious frownes so profound is their judgement It was the work of Diocletian to burn all the books and destroy all the Churches of the Christians Euseb hist l. 10. and so scrupulous their conscience that they had rather pull down such publique and convenient places than venture to be defiled by coming into them or once so much as to call them Churches they say they have far higher senses and definitions of a Church than will agree with piles of wood and stones Answ We doubt not of their deep Divinity touching a Church which it may be they will not dare yet to define as not being well agreed what a Church is or what is the right matter and forme or way of a Church Much broken and wrangling stuffe they have heaped up touching a Church but scarse one stone is yet
laid of the edifice I have otherwhere endevoured to lead them out of the labyrinth of their rubbidge who have disputed more about constituting Church than ever they studied to be lively and orderly members either of the highest sense of a Church the mysticall body of Christ which is made up by faith and charity or of that lower sense of a sociall Church which yet is most proper to us and fals neerest under mans consideration which consists of a visible polity of men on earth professing to beleive in the name of Jesus Christ and partaking of those holy Institutions which he hath appointed both to gather and distinguish to plant and propagate to build and preserve to guide and govern such an holy fraternity of religious professors in such truth order and unity as to have a professionall relation to Christ the head and a communion of Charity with each other as members of one body which is that Catholick Church all over the world in its severall parts and branches In these and some other the like ambiguities about a Church as greater or lesse they please themselves spending much time to instruct their silly auditors how much difference there is between these Churches of Christ which are spirituall or rationall and those Steeple-houses which we other weaker ones call most absurdly as they pretend Churches O how devout a thing is ignorance How Saraphick men and women grow by having no skill in any language but their own mother tongue which yet in this is of our side and being the rule of speech every where justifies our calling those places Churches by the authority of the best writers in humanity law history or divinity But that they say was an errour of speech which men sucked in with their milk which to spend and evaporate these men are every day making issues in their auditours eares that they may unlearn that dangerous errour and scandalous word of calling the meeting places Churches I know these Rabbies scorne to be brought to their Grammars or to any Etymologicall authours or makers of Dictionaries Church Kâ—rch or Kerck Sax. quasi Kuriack i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords house for these they reckon among the cursed spawn of learned men and look on them as if they were Negroes of Chams posterity yet I cannot but make a little stay here that I may shew them the way to that locall Church where some of them have not been these many years unlesse it be to make a wrangling rate For however these be not the main Ulcers which I desire to cure yet they are a strange kinde of itch and scurfe of Religion which makes many Christians oft scratch very unquietly and unhandsomely It is very easie and very true to tell them that it is no more unproper to call these places where Christians as the Lords people publiquely meet to worship the Lord Psal 74.8 Churches than it was to call the Synagogues among the Jews Psal 83.12 the Houses of God for the building of which we read no precise command from God which was but for one house namely the Temple at Jerusalem The Saxon Scottish British and Dutch names These places called by the ancients Ecclesia Dei Domus Tertul. de velan Virg Orig. in Psal 36. Dominicum Aust which are all from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Latin Dominicum as the Lords Table and the Lords day signifies no more than this That such a place time or table is set apart for the Lords service or for the Lords people Doth not Joshua say I and my house will serve the Lord meaning the rationall family not the materiall pile Senate and City are used for both the persons and the place so is the Parliament house for both These Metonymies are no soloecismes but elegancies and aptitudes of speech and if they were lesse proper yet sure Collecta locus Cyp. it is no sin for Christians to speak after the vulgar use and common language True Religion hath set no such pedantique bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euse de laud. Const as these captious Criticks would pretend which scrupulosity of speaking is among the other pedling superstitions and popular trifles which they pin on the sleeve of piety Affecting to be knowne by such small differences of speech as their Shiboleths from other Christians Indeed their great penury both of knowledge and discretion makes them no more fit Masters to teach men how to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. hist l. 9. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. Ep. 246. or what to doe then how to give their learning and their liberality are much alike 2. 21. Of Churches as consecrated As it is easie to help these Infant-wits over the straw of the name Church applyed to the place which they will needs make a stumbling block so with as much ease we may relieve them from that rock of offence on which they dash against the places we call Churches in regard of their dedication or consecration to sacred or religious uses This they have onely heard This subject is learnedly and gravely handled as all things he undertook by the incomparable Mr. Hocker l. 5. Pol. Sec. 14 15 16. it may be they never either saw or read it yet they abominate the places for the report counting them desecrated and execrable Here they may please to know Vide Hospin de Templorum Origine Quid lapides isti petuerunt sanctitatis habere Ber. vid. Ser. 6. That wise men look upon that ancient custome among Christians of setting solemnly apart some place for the service of God not as any affixing inherent holinesse to them or deriving any communicative or virtuall holynesse from them but meerly a publique and solemn owning appointing and declaring those houses or places to be erected and dedicated by common consent for those holy ends uses and duties which Christians ought to intend when they meet in those places Non locus hominem sed homines locum sanctificant Nemo se blandiatur de loco qui sanctus dicitur Bern. 182. not for common civill profane or uncomely affaires which appropriating or dedicating is an act of right Reason flowing from the light of Nature and that common notion of reverence to be externally expressed to God which is in all men that owne any God which right Reason is most agreeable to true Religion and alwayes as servient to it as Deacons and Church-wardens ought to be to the Ministers in holy things as both these Reason and Religion distinguish ends duties and commands which are divine as coming from God or relating to him so likewise they distinguish times places persons actions and other things which are separated from meere humane naturall and civill uses to such as are both preceptively and intentionally divine that is from God and for God Nor can the God of order who hath
mens fight may easily discover folly in the purest Angels of his Church many spots in the brightest Moones and much nebulousnesse in the fairest Stars Yet God forbid that any men of justice honour or conscience should charge upon all Ministers and the whole function the disorders of some when as there are many hundreds of grave learned wise humble meek and quiet spirited men whose excellent vertues graces endowments and publique merits may more than enough countervaile and expiate the weaknesse or extravagancies of their brethren Ministers as well as other men except those whose opinions and fancies are so died in graine that their follies will never depart from them have learned many experiences both in England and Scotland that an over-charged or an ill-discharged zeal usually breaks it self in sunder with infinite danger not only to its authours but to its abettors assistants and spectators And however at first it might seem levelled against enemies yet it makes the neerest friends and standers by ever after wary and afraid both of such Guns and their Gunners of such dangerous designes and their designers Nothing is more touchy and intractable than matters of civill power and dominion in which we have neither precept nor practise from Christ or his Apostles for Ministers to engage themselves in any way of offense which their wisedome avoided They were thought of old things fitter for the hands of Cyclops who forged Jupiters thunderbolts than for the Priests of the Gods Great and sad experiences shewing how rough and violent with bloud and ruine all secular changes are how unsutable and unsafe to the softer hands of Ministers these have added wisdome to the wise and taught them very sober and wholesome lessons of all peaceable and due subjection both to God who may govern us by whom he pleaseth and to man Psal 75.7 who cannot have power but by Gods permission Dan. 4.17 which at the best and justest posture is not to be envied so much as pitied by prudent and holy men who see it attended with so many cares Habet aliquid ex iniquo omne magnum exemplum quod contra singulos utilitate publica rependitur Tacit l. 14. An. Liceat inter abruptam contumaciam deforme obsequium pergere iter ambitione periculis vacuum Tac. An. l. 4. feares and horrours infinite dangers and temptations befides a kinde of necessity sometime in reason of State to doe things unjust and uncomfortable at least to tolerate wayes that are neither pious nor charitable So that the humble peaceable and discreet carriage of all wife and worthy Ministers which only becomes them may justly plead for favour and protection against this calumny of pronenesse to sedition faction or any illegall disturbance in civill affaires even in all the unhappy troubles of the late yeares the wisest and best Ministers have generally so behaved themselves as shewed they had no other design than to live a quiet life in all godlinesse and honesty to serve the Lord Christ and his Church peaceably if they might in that station where they were lawfully set if they could not help in fair wayes to steer the ship as they desired yet they did not seek to set it on fire or split and overwhelm it If in any thing relating to publique variations and violent tossings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. they were not able to act with a satisfied and good conscience yet they ever knew their duty was humbly to bear with silence and suffer with patience from the hands of men the will of God Rom. 11.33 whose judgements they humbly adore though dark deep and past finding out If some mens dubiousnesse and unsatisfiednesse in any things as they are the works of men who may sin and erre be to be blamed as it is not in any righteous judgement yet it is withall so far to be pitied and pardoned by all that are true Christians or civill men as they see it accompanied with commendable integrity meeknesse and harmlesse simplicity which onely becomes these doves and serpents Mat. 10.16 which Christ hath sent to teach his Church both wisdome and innocency to walk exactly and circumspectly in the slippery pathes of this world not onely by sound doctrine but also by setled examples Which excellent temper would prevent many troubles among Christians and much evill suspicion against Ministers who could not be justly offensive or suspected to any in power if they saw them chiefly intentive to serve and fearfull to offend God always tender of good consciences and of the honor of true Christian Religion which was not wont to see Ministers with swords and pistols in their hands but with their Bibles and Liturgies not rough and targetted as the Rhinoceroes but soft and gently clothed as the sheep and Shepherds of Christ There is not indeed a more portentous sight than to see Galeatos Clericos Ministers armed with any other helmet than that of Salvation or sword than that of the Spirit or shield than that of Faith by which they will easily overcome the world if once they have overcome themselves whose courage will be as great in praying preaching and suffering with patience meeknesse and constancy as in busting and fighting which becomes Butchers better than Ministers to whom Christ long ago commanded in the person of S. Peter to put up their swords Mat. 26.52 nor was he ever heard to repeal that word or to bid them draw their swords no not in Christs cause that is meerly for matters of Religion who hath Legions of Angels Armies of truths gifts and graces of the Spirit to defend himself and his true interests in Religion withall which are far better and fitter weapons in Ministers warfare 2 Cor. 10.4 The weapons of our warfare are not carnall than such swords and staves as they brought who intended to betray to take and to destroy Christ Let secular powers forcibly act as becomes them in the matters of Religion so farre as they are asserted and established by Law whose proper attendant is armed power It is enough for Ministers zeal to be with Moses Exod. 17. Aaron and Hur in the Mount praying when Joshua in the justest quarrell i◠fighting with Amalek that is the unprovoked and causelesse enemies of the Church If at any time they counsel or act matters of life and death they must be so clearly and indisputably just and within the compasse of their duty and relation as may every way become valiant men humble Christians and prudent Ministers Object 4. Of the Engagement But to confute all that can be said for the Ministers of England their adversaries are ready to object that many of them scruple the taking of the Engagement This they think is a pill which will either choak their consciences if they swallow it or purge them out of their livings if they doe not For contrary to all other Physick this operates most strongly on those that never take it
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
reformed Church and that true Religion which the Ministers of this Church have professed and preached in many years And this not upon light and unexamined presumptions not upon customary traditions and the meer ducture of education not upon politick principles and civill compliances with Princes or people but upon serious grounds as solid and clear demonstrations as can by right and impartiall reasonings be gathered from the Word of God and in cases of its obscuritie or our own weaknesse from that light which the consent and practise of the primitive and purest Churches of Christ hath held forth to us in points of Faith doctrine and in all good orders or manners becomming Christians either in their private moralities or their publique decencies In this integrity innocency and simplicity which neither men nor divels can take from us we are sure to be destroyed if it must be so and to be delivered from an ungratefull generation of vipers Matth. 3.7 who think it enough to destroy those who have been a means of their being and life as Christians if our injuries and bloud could be silenced with us yet the very dust of our feet Matth. 1◠14 will be a testimony against such men at the last day of judgement when it shall be more tolerable for any Christian people under heaven than for these in England since among none clearer truths have been taught or greater workes done or better examples given than have been here by the Ministers of this Church Where hath there been under heaven more frequent Ministers merit of this Nation and more excellent preaching where more frequent and yet unaffected praying where more judicious pious and practicall writing where more learned and industrious searching out of all divine truths where more free and ingenuous declaring of them so as nothing hath been withheld or smothered where more devout holy and gracious living where more orderly harmonious and charitable agreeing than among those that were the best Bishops the best Ministers and the best Christians here in England Adorned with these ribands fillets and garlands of good words good works and good bookes must the Ministers of England like solemn victimes and piatory sacrifices be destroyed onely to gratifie some mens petulancy insolency covetousnesse and cruelty who list to be actors or spectators in so religious massacres 2. Considerations touching the Ministers of England humbly propounded But O you excellent Christians of all ranks and proportions If there be yet any ear of patience left free to hear the Ministers plea and apology if calumny hath not obstructed all wayes of justice or charity if slavish feares have not so imbased your piety and zeal for the Christian reformed Religion that you dare not seem no not to pity the Ministers of it if the separations and brokennesse of Religion in our unhappy times have not wholly blinded your eyes and baffled your judgements so that you have lost all sight both of true Church and true Ministry here in England I humbly desire that before the true and ancient Ministers be cashiered and quite destroyed these things may be considered 1. Whether it be a just proceeding to impute the personall failings of some men to the whole function and profession whether at that rate all Judges Magistrates and Commanders may not be cryed down as well as all Ministers Since where there are many there are alwayes some that are not very good 2. Whether it be fitting to condemne and destroy any men in any of their rights to which they pretend either of office or reward and that by Laws both divine and humane without a fair and full hearing what can be said for them or whether any man would have such measure meted to themselves 3. Whether Pride in some Lay-men of their gifts Envy in others against the welfare of the Ministers of Christ Covetousnesse in others as to their maintenance Profanenesse in others against all holinesse Ambition in others to begin or carry on some worldly ends and secular projects Licentiousnesse in others against all religious restraints Impatience in others to see any govern without or besides themselves Malice and spite in others against this as all other reformed Churches Hopes in others by our confusions to introduce their superstitious usurpations Whether I say these and the like inordinate lusts and motions in mens hearts as their severall interests lead and tempt them may not be great causes and influentiall occasions of these violent distempers which break out thus against the generality of the Ministers and the whole calling of the Ministry in this Church Yea what if all odious clamours and calumnies against them and their calling have no more of truth in them than a Jewell hath of dirt in it when filth is cast upon it whose innate firmness preserves its inward and essentiall purity What if nothing be wanting to the innocency and honour of the Ministry of this Church but onely patient and impartiall Judges pious patrons and generous protectours which was all St. Paul wanted when he was accused of many and grievous crimes by the cruell and hard-hearted Jewes which were his Countrey men and for whom he had that heroick charity as to wish himself Anathema from Christ that they might be saved Whether ever any Ministers of learning honesty and piety that had done so much for the religious welfare of any Christian Nation as the able Ministers of England generally have done for many ages were ever so rewarded by Christians or whether ever it entred into the hearts of religious men so to deal with their Ministers as some now meditate and design It were good for men how metald and resolute so ever they seem to be in carrying on their designs to make some pause and halt before they strike such a stroak as may seem to challenge Christ Severissimè punit Deus cum paenalis nutritur impunitas Aust and fight against God whose stroakes against men are heaviest when they are least visible and his wounds sorest when men have the least sense of their contending against him The perswasions and confidences of men may be great in their proceedings * Act. 26.9 Act. 9.4 as was in Saul persecuting when yet their zeale is but dashing against the goades or thornes and a meer persecuting of Christ himselfe which will in the end pierce their own souls through with many errors What if notwithstanding many personal failings in Ministers as men their function calling and Ministry be the holy institution and appointment of Jesus Christ transmitted to these times and this Church by a right order and uninterrupted succession as to the substance of the power and essence of the authority The talents or gifts were Christs and from Christ delivered to his Servants the Ministers of the Church though some of them might be idle and unfaithfull whose burying them in the earth or wrapping them up in a napking at any time was no wasting or imbezling of
these new trafiquers intend to trade for nothing but the Apes and Peacocks toyes of new opinions Shall Noahs Ark the Churches purity which is the Conservatory of Christs little flock of the holy seed of a Christian succession both for fathers and children be broken up or dashed in pieces against the rocks of sacrilegious envy and policy for these Antiministerial projects will never be the mountaines of Ararat on which the Church or true Religion may rest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 4. Ep. 210. Shall this Island whose safety consists so much in the guard of the Seas be lesse carefull to guard the coasts of the Church and the reformed Christian Religion whose narrow frete or strait runs between the rocks of Atheisme and Superstition of Parity and Profanenesse of Heresie and Schism of Tyranny and Toleration Will ever these new dwindling Divines the Propheticall pygmies of this age which oppose the able Ministers and true Ministry of the Church of England will they ever bring forth for the service of God 7. Eminent Bishâ—ps and Presbyters of former days in the Church of England or for the maintenance of the true Christian reformed Religion such a race and succession of mighty men of excellent Ministers of incomparable Heroes worthily renowned in their own and after generations whose workes yet praise them in the gates of whom none but evill tongues can speak evill such as this later age or century hath brought forth to looke no further back to those excellent men of former and obscurer times Can you expect Crammers Latimers Bradfords Ridleys Hoopers Grindals Whitgifts Fletchers Sands Elmers Jewels Kings Abbots Lakes Bilsons Babbingtons Andrews Feltons Fields Cowpers Whites Davenants Potters Prideauxes and Westfields with many others now at rest in the Lord all venerable in their Episcopall order and eminency as fathers of the Church and as elder brothers among their brethen the other Ministers whose humility disdained not to be subject to those reverend Bishops although some of them might be equall to them in eminent gifts Animi nil magnae laudis egentes Virg. Aen. Such as were Gilpin Fox Knewtubbs Perkins Whitaker Reinolds Willet White Richard Hooker Vmphry Overall Greenham Rogers Dent Dod Heron Bifield Smith Bolton Taylor Hildersham Crakanthorp Donne Stoughton Ward Holsworth Shutes Featly and Doctor Sibs which last fragrant name I may not mention without speciall gratitude and honour due to the memory of that venerable Divine not onely for the piety learning devotion and politenesse of his two genuine writings The bruised Reed and Soules conflict but also for that paternall love care and counsell by which hee much oblieged mee to him in my younger yeares Indeed that holy man I found altogether made up of sweetnesse and smoothnesse oil and honey As his actions so his gifts and graces were set in a kinde of Mosaick work admirable for that meeknesse and humility which while they sought to conceal and shadow over his vertues they gave the greatest lustre to them Besides these there were an innumerable company of other immortall Angels but yet Ministring spirits to this Church of England who are now made perfect and whom nothing would so probably afflict in heaven as to see the degenerate succession both of Ministers and Christians now likely to follow in this age Many of these and other Worthies of this function in former times as now living and dying in countrey obscurities were buried in those sepulchers which they had made in the Gardens that is those Dioceses or Parishes which they had planted or diligently watered and disposed by pious industry to a pleasant peaceable and happy fertility Men however different in some externall lineaments as may be among Brethren yet all of excellent features and some of the first three both in beauty and strength for piety learning judgement acutenesse eloquence depth devotion charity gravity industry and a kinde of Angelick majesty at once both amiable and venerable both in their preaching writing and practice These great men and greater Ministers have indeed left us behinde them Ministers of the present age Nos ingentium exemplâ—rum parvi imitatetes Sal. ad Agr. a generation far inferiour to them for the most part more feeble and unable to work or warr having more enemies enjoying lesse incouragements scarce any now considerable as to this world bearing greater crosses and heavier burthens every way for charge duty and reproach who are oft forced to lay out in publique taxes a great part of that little they have to buy themselves bookes or bread Who have onely this advantage of our troublesome envious and evill times that we may learn to be more humble in our selves more diligent in our duties more charitable to others and more valiant for the Truth hoping that while we have after the primitive pattern nothing left to glory in but the Crosse of Jesus Christ both our afflictions and infirmities may prove opportunities to exercise discover and increase the graces of God and true Ministeriall gifts in us whose power can perfect it selfe and us too in the midst of our infirmities and support us under the many unjust oppressions which threaten us There are indeed yet left through Gods mercy in the field or forest of this Church and Nation some goodly old Trees both venerable Bishops and worthy Presbyters here and there Some shrewdly battered and strangely neglected which yet retain something that is very goodly and gracefull amidst their battered tops and shattered arms being yet stately monuments or reliques of that former benignity which was in this English soil toward Churchmen and Ministers many of whom grew to so tall a procerity as of learning and worth so of wealth and honour in some degree answerable to their worth and becoming that reall dignity which was in them far more usefull and considerable by wise men than any bare descent of titular honor These I must be so civill to as not to name any of them that I may avoid suspicion either of envy or flattery two most detestable distempers in mens spirits and full of malignity Indeed I need not name some of them for although they are left as cottages in a wildernesse and as beacons on a hill yet they are still such burning and shining lights as cannot be quite hid Some of whose fame is in all the reformed Churches and their eminency renowned in all the learned world being indeed the beauty and glory of these British Nations the pillar and honor of the Protestant party the grand examples of pious Prelacy learned humility holy industry the great lights of this Northern climate Which alone might serve to fulfill Which wonder in heaven occasioned the learned studies of Ticho Brahe and did as he sayes foretell extraordinary light of learning and Religion Tich Brahe Astro Restius what the Cassiopeian flames did portend by that new star in the year 1572. Shall this age be not onely guilty spectators
but cruell actors in their distresses whose necessities must needs be some reproach of the Nation even a publique sin and shame never to be expiated Will it not be the height of barbarity to compell such persons to Bellisarius his Obolum After so many learned victories and triumphs to force them to turn their bookes into bread or to be their own Cannibals to feed on their owne bowels or to starve upon others uncharitablenesse O how sad and sordid is it for such learned worth to be tryed with want and such piety be exercised by penury O prodigy of covetous cruelty capable to astonish heaven and earth which seekes to hide its wickednesse by its enormity and to make its selfe incredible by its monstrosity and excesse men will think it a fable which humanity much more Christianity should so much abhor to act or suffer to be done when it is in their power to help O Divine Providence which art indisputable unsearchable uneffable how dost thou thus chuse darknesse for the garment of thy glorious lights and thick clouds of obscurity wherein to wrap up thy brightest beames among mankinde Art thou preparing Ravens for such Eliasses and working wonders for the nourishment of such Prophets or shall their retirednesse poverty and patience be thy greatest wonder and their Martyrdome thy highest miracle by which to convince and convert this crooked and adulterous generation Truly O excellent Christians it is infinite pity grief and shame that so deserving vertues and most reverend years should be so much obscured and neglected whose great learning and excellent gifts in all kindes no men or Christians would despise or not use and incourage save onely such as are afraid that either the true reformed Religion or true Ministers should have any lustre put upon them or so much as any competent livelyhood afforded to them here while forain Churches and Universities admire them and would gladly entertain them There are also some fair Plantations of young and thrifty trees yet left in this Church whose luxuriant floridnesse wants nothing but a right Church government to culture prune and order them These rightly planted out by due ordination and preserved by wise discipline would in time bear store of good fruits if the coldnesse and spowinesse of the soil and inclemency of the English climate ever since our Northern blasts did not make them dwindle grow mossy and shrubbed by popular and plebeian adherencies or if a violent hand doe not pluck them up by the root or so bark them round and circumcise their maintenance that no fair fruit can be expected from them when there is no sap derived to them who if they were duly ordered and incouraged would still make the vain and erratick genius of this age see That true Religion is to be preserved and the Kingdom of Christ in mens hearts advanced and the power of godlinesse maintained in Christians lifes not by new modes and fancifull fashion but by old truths and the old Ministry of whose line and measure these new pretenders coming far short they strive by their calumniating activity to supply their defects after the same arts that the ungrateful sons of Sophocles did who that they might get their fathers estate of whose longaevity they were impatient complained that hee doted and was past the use of those admired parts which formerly had got him the love and applause of all Athens beseeching the Magistracy that they might make their father their pupill and manage that estate for him to which he was superannuated The old man hearing of this practise of his unnaturall sons made and publiquely recited the famous Oâ—â—ipus Coloneus and last of his Tragedies which gave the people so great assurance of his still remaining reason and sufficiency that they caused the former unjust grant to be revoked and his unworthy sons worthily punished 18. The impertinency and insufficiency of the Antiministerial pretenders I must in like manner leave it to the judgement and conscience of all excellent Christians whether there be any compare betweene the gifts labours and successes of those goodly Trees the true Ministers who have had the right power and succession derived to them from the Apostolicall root and these new shooters or suckers who seek to starve the ancient trees which so far exceed them and over drop them Are they not like vines and brambles thorns and figtrees set together Is not the comparison uncomely and disparaging not onely to Christians judgements but to their very religion Can the exchange passe without infinite losse injury and indignity to all true Christians of this and all other reformed Churches And therefore I shall presume such a commutation can never be desirable or acceptable to any that are soberly religious and truly consciencious who have no secular interest wrapped up under specious pretensions of piety Wise and worthy Christians cannot but remember and be extreamly sensible of those many great benefits which their forefathers themselves and their countrey have evidently received and enjoyed many years by the labors of the true Ministers of this Church equall or like to which they cannot with any probability nor by any experience yet had expect from the sorry simplicity and extravagant ignorance of those Antiministeriall adversaries who have as little ability as authority to carry on the great and holy work of saving soules either by dispelling ignorance errours or prejudices out of mens mindes or by setling mens judgements in truth or satisfying mens consciences in doubts or by reforming mens manners in a way of due reproof and discreet counsell or by vindicating the reformed Religion against learned cunning and powerfull opposers or by preserving any decency order and honor in the outward form and profession of Christian Religion which will soon deform to all contrary effects if other Ministry or Ministers be applyed than such as Christ hath instituted and the Church alwayes ordained and sent in Christs Name No man then can desire or design the change of this Ministry as to the authority order rule and succession who doth not also aime at the change of the whole Ministration and work Indeed those rude and unchristian novelties which some men seeme to agitate carry the aspect not onely of Papists and other collaterall adversaries against us as reformed but of Jews and Turks and Heathens such as would most diametrally oppose the name of any Christian Church or which is as bad or worse they seeme to prepare the way for some great Antichrists 2 Thes 2.10 11. whose coming must be by strong pretensions and presumptions of some new wayes of Ministry Sanctity and Piety in which are hidden the strongest delusions most probable to overthrow the true Ministry and Churches of Christ while they shall speciously cry up such new wayes of Ministry and spirit and gifts and Churches which neither we nor our forefathers nor primitive Christians nor the Church Catholick ever knew or were acquainted with either by
Scripture precept or any Churches practise for however the best reformed Churches have restored many things to their pristine lustre yet they innovate nothing as to Scripture grounds of doctrine or Catholick order succession and Institution As then those men are most the souldiers friends 19. Addresse to men of the Military order Clem. Ep. ad Cor. who advise them to keep to their able and experienced commanders and not to venture their safety upon the activity and feates of every forward and nimble fencer So are they most friends to all good Christians Magistrates souldiers or others in this Nation and Church who perswade them as Clemens did the Corinthians to keep to their ancient able and true Ministers of whom they have had so long and so good experience and although their persons be changeable by death or other wayes of deprivation yet ought the way and succession to be preserved as to that ordination triall and mission which is Apostolicall and universally practised in the Church of Christ And since herein the Allusion reason and proportion lies so fit and equall between worthy Ministers and able Commanders who have a right Commission I cannot think that any of the military order who are persons of any worth true honour conscience or considerable for piety prudence and Christian valour which dares any thing but sin that any such souldiers I say should be prone to kindle any discontents and mutinies against the able and true Ministers of this Church Docti Ministri fâ—â—tes milites dirigant justi milites pros Ministros protâ—gant Illi veritate hi virtute To whom no doubt they cannot but thankfully confesse that under God they ow for the most part what ever good learning good breeding or good conscience they have I am the further from suspecting so unchristian and unreasonable a tempter in that sort of souldiers because I know by experience that in all the troubles and shakings which have been in these times those of them who are sober and ingenuous men have been both in publique and in private very loving civill and respective to the true Ministers of this Church so that those who glory in their affronts contempts and oppositions against the Ministers doe but thereby proclaim that they are the very drosse and ruder dregs of that profession for so it is like to be in England Nor can I think that the irreligious motions unruly mutinies and inconsiderable menacings of a few such unbred men should either over-sway or over-aw the sober counsels and better purposes of those many better gentlemen who sway either in counsell or in power Whose protection in all peaceable and good wayes why the Ministers of England should not as well deserve hope for and enjoy as any other order or rank of men I see no reason unlesse injuries obloquies and indignities offered by some of very mean quality and condition for the most part and hitherto borne with that Christian courage and patience which becomes grave and godly Ministers should be argument enough to perswade all Christians to forsake them and destroy them of whose safety and welfare no doubt God himself and the Lord Jesus Christ are very sensible as much concerned in their sufferings Nor can I think but that those men who are so hardned in their malice and persecution against the Ministers and their holy function doe oft hear a voice secretly calling within them O you Sauls why doe you persecute mee in my servants the Ministers who preach my Word in my Name by my authority and accompanied with my grace and spirit 11. In all Christian and true policy the true and ancient Ministery is to be preserved The Declaration of the two Houses An. 41. Yea not onely in all true Religion and fear of God which becomes true beleivers but in all reason and policy of State it is as necessary for those in places of power to protect the true Ministers their divine calling and succession as for these Ministers to be protected by them and this not onely in order to Gods glory and the good of mens souls their own and others but for their own and the publique peace safety and honor before men Nor is that promise and obligation once given to the publique to be forgotten by which it was assured that the Levying of souldiers and raising of forces should be only as scaffolds to build up learning piety and the reformed Religion to higher heights than formerly and not as scaling ladders to help to storm plunder and impoverish the Church to destroy the Arsenals and nurserâ—â—s of good learning or to pull down the main pillars both of learning and the Christian reformed Religion which are the ancient Ministry and succession of rightly ordained Ministers If those in power and counsell care not to help either in preserving or restoring the true Ministers and their calling to their due honour rights or incouragements it will be thought rather a want of will than of power of which the British world hath had great experience If they would help but cannot they must not think long to enjoy that power which shall discover it self so weak or so pusillanimous as dares not own to be master of so pious safe and just purposes as these are to protect honest and godly men in so holy so usefull and so necessary an imployment as I have proved the Ministry to be If they can and dare yet doe not Esther 4.31 either help will come another way by the gracious hand of God whose terrours ought to be upon the highest mindes and loftiest looks Or else we may fear the Lord hath in his fierce anger decreed to powre upon highest and lowest root and branch in this Nation the vials of his sorest judgments and severest wrath turning our Sun into bloud and our Moon into darknesse removing the presence of his glory the Gospell and the Ministry of it from us and our unhappy posterity However God shall please to deal with his servants the true and faithfull Ministers in this Church yet it becomes them so far to be of good courage as they have him for their trust Ioh. 14.27.16.33 who hath overcome the world who foretold we should have trouble in the world but hath promised we should have that peace in him which the world cannot give nor take away This comfort they have that their labours shall not be in vain in the Lord yea and for after times they may be assured That this bush of the true Ministry of the Gospell in its due authority divine ordination and holy succession wherein God hath so evidently appeared to his Church and to none more clearly than to us in this age and in this Church of England shall never be consumed however it may seem to be set on fire 2 Tim. 3.12 Great tribulation threatens those that will live godly in this present world especially those that contract more of the divels malice on them by perswading
profane licentious and Atheisticall spirits who jointly combate against the truth of Christian and reformed Religion that they should fight neither against small nor great but chiefly against the reformed Ministers and the very Ministry it selfe of this Church Take heed that these smite you not 1 King 22 34 as those did the King of Israel between the joints of your harnesse between your conscience of duty to God and your civill complyance for safety with men between your love of Christ and the love of your relations between your fear to offend God and your lothnesse to displease men between your holding your livings and keeping good consciences between your looking to eternall necessities and your squinting on temporall conveniencies Navigare necesse est non item vivere Appian As Pompey said when he set to Sea in a storm against the advise of the timerous Pilot and Mariners so I to you It is not necessary to live but it is necessary to preach that Gospell which hath been committed to your care 1 Cor. 9.16 It is not necessary to be rich and at ease and in liberty and in favour with men but it is necessary to witnesse to the Truth of God and to that office authority and divine power of the Ministry of Christ in this Church against a crooked and perverse generation against the errours pride falsity ignorance and hypocrisies which are in the world What if Christ cals us in this age to forsake all Matth. 19.22 Age vero qui relinquere omnia pro Christo disponis te quoque inter relinquenda arnumerare memento Ber. de dil and follow him Shall we goe away sorrowfull Truly the world will not treat you much better when you have forsaken Christ to follow it For having once drawne you from your consciencious constancy and judicious integrity and pious reserves it will the more despise you and with the greater glory destroy you as Ministers Our * Ioh. 4.34 meat and drink must be to do the will of our heavenly Father as it was the Lord Christs our great sender and first ordainer Better we live upon almes and beggery than thousands of soules be starved or poysoned by those hard fathers and terrible step-mothers who intend to nurse Religion with bloud in stead of milk and feed the Church of Christ after a new Italian fashion commanding stones to be for bread and giving it Scorpions in stead of fishes mixtures of hemlock and Soulesbane with some shews of hearbs of grace of wholesome truths and of spirituall gifts Let the envyous penurious sacrilegious and ungratefull world see that you followed not Christ for the loaves Nor as Judas therefore liked to be his Disciples because you might bear the bag Let no Scribes or Pharisees Priests or Rulers outbid your value of Christ or tempt you to betray him and his holy Ministry on you by any offers unworthy of him and you Piorum afflictio non est tam poena criminis quam examen virtutis Aust de S. Iobo Act. 27.14 Shew your skill and courage in the storm wherein you are like for a time to be engaged Serener times made you carry slacker sayles and a looser hand now your eye must be more fixed and your hand more strong and steddy in steering according to cart and compasse the Euroclydons or violent windes of these tempestuous times will bring you sooner to your Haven Hitherto you have for the most part appeared but as other men busie as other ants on your molehils conversing with the beasts of the people in the valley of secular aimes and affaires now God cals you with Moses up to the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st in Act. ap hom 3. Matth. 17.3 and with Christ to a transfiguration where you shall see the meeknesse and charity of Moses with the zeal and constancy of Elias appearing with Christ in which great Emblemes your duty your honour and your comfort will be evident when you come to be stoned with St. Stephen the form of your countenance will be changed and you will then most fully see Christ and most clearly be seen of men as the Angels of God Act. 6 17. C. 7. 56. Nothing hath lost and undone many of us Ministers so much as our too great fear of losses and of being undone our too great desires to save our selves by complying with all variations even in Religion nothing will save us so certainly as our willingnesse to lose our lives and livelihoods for Christs sake and this not now for one great truth which is worth 1000 lives but for the pillar and ground of all truths the office and very Institution of the true Ministry whose work is to hold forth and publish the Truth of the Gospell to the world in all ages by a right and perpetuall succession Despair not of Gods love to you For Comfort Viro fideli magis inter ipsa flagella sidendum Ber. Ep. 356. Euseb hist l. 2. cap. 5. as Philo said to his countrymen the Jews at Alexandria when he returned from the Emperour highly incensed against them Be of good courage it is a good Omen that God will doe us good since the Emperour is so much against us Possibly you may as St. Paul be stoned cast out and left for dead yet revive again as is foretold of the witnesses It may be your latter end shall be better as Jobs than your beginning The experience of the sad effects * Act. 14. 19. which attend sacrilegious cruelties against the true Ministers and the want of such in every place * Rev. 11.11 may in time provoke this Nation by a sense of its own and of Gods honour to more noble and constant munificence which is not so much a liberality as an equity to able and faithfull Ministers It may be this Church Gal. 4.15 which hath so much forgot the blessednesse shee spake of in having learned able and rightly ordained and well governed Ministers Revel 2.4 which seems to have forsaken her first love and honour to the Clergy when Religion was as in all times preserved so in these last reformed and vindicated by the labours writings lives and sufferings of those excellent Bishops and Presbyters who were heretofore justly dear and honoured to this Nation so as no worthy minde envyed or repined at the honors and estates they enjoyed Possibly it may remember from whence it is faln and repent and doe its first works which were with piety order charity true zeal and liberality without grudging or murmuring against the honour or maintenance much lesse the office and function of the Evangelicall Ministers whose pious wisdome casting off onely the additaments and superstitious rags of mans invention yet retained with all reverence and authority the essentiall institutions of Jesus Christ The disguised dress and attire had no way destroyed the being and right succession of holy things but only deformed it to a fashion
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
or dubious in uncertainties or intangled with subtilties as Deer in acorn time they forget their food grow lean and fall into divers snares and temptations into many lusts and passions yea into the grave and pit of destruction whence there is no redemption Many as leaves from trees in Autumn every day drop away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. and dye in their mazes and labyrinths of Religion by wearying themselves in which they advance no more than birds in a cage and blinde horses in a mill whereas a true Christian should every day grieve to see himself nothing advanced in true holynesse or solid knowledge with grand steps he should be dayly going onward and upward with ample progresses and mighty increases of sound knowledge indisputable verities unquestionable practises of ly duties and heavenly conversation these are the steps by which holy men and women have ascended to heaven and conquered the difficulties of salvation That thus al the world might blesse themselves to see the happy improvements of true Christians beyond other men and the inestimable blessing of true and excellent Ministers paines among the filliest and worst of men in the dissolutest and worst of times O let not us then of the Ministry stand still and look on our own and the Churches miseries as the Lepers or mothers did in sieges till their children and themselves grew black with famine You that pretend to stand before the Lord of the whole world and the King of his Church you that bear the name of the most compassionate Redeemer who shed his bloud for his Church and laid down his life for his sheep Doe you never hear in the sounding of your own bowels the tears sighes and fears of infinite good Christians nor the voice of this English Sion lamenting and expecting pity at least from Ministers Is it worth thus much misery to root up Episcopacy to set up Presbytery and to undermine both with Independency All which might be fairly composed into a threefold cord of holy agreement such as was in primitive times between Bishops Presbyters and people whose passions have now ravelled out peace by sad divisions and weakned Religion by uncharitable contentions Though Parliaments and Assemblies and Armies and people should be miserable comforters passing by without regard and remorse yea though some be stripping the wounded and robbing this desolated Church yet doe not you forsake her now she is smitten of God Lamen 1.12 and despised of men Is it nothing to you O you that are more politicians than Preachers that passe by Stand and see if there be any sorrowes like the sorrowes of this reformed Church of England wherewith the Lord hath afflicted her in the day of his fierce anger It concernes no men more than Ministers to succour her which hath received these wounds most-what in the house and by the hands of her friends O give the Lord no rest untill he hath returned to this Church in mercy if you can by counsels and prayers reform nothing in the publique yet let nothing be unreformed in your private if you must be laid aside as to the peculiar office of Ministers yet you may mourn and pray the more in secret That the Lord would breath upon us with a Spirit of Truth and Peace of love and holy union of order and humility whereby none having any pride or ambition to govern every one may be humbly disposed to be governed For the great crisis of all Ministers distempers is in this not what Truths we shall beleive what doctrine we shall preach what holynesse we shall act but who shall govern whether Bishops or Presbyters or people yea the Keyes of some mens pretended power hangs so at the peoples girdle that it is too neer the apron-strings even of mechanicks and silly women When a right temper of Christian humility and love shall be restored to every part then will the spirits of Religion be recovered and aptly diffused into every member of this Church which blessed temperament as Christian Churches enjoyed in their primitive and florid strength nor is it lesse necessary now in their more aged and so decayed constitution O let not after ages say the Ministers of England were more butchers then Surgeons That they were Physitians of no value neither curing themselves nor others If any of us have not by malice so much as mistake given stronger physick and more graines of violent drugs than the constitution of this or any well reformed Church can well bear let us not be lesse forward to apply such cordials lenitives antidotes and restoratives of love moderation concession and equanimous wisedome as may recollect the dissipated and re-inforce the wasted spirits which yet remain in this reformed Church and the Ministry of it On which the enemies round about doe already look with the greedy eyes of ravens and vultures expecting when its languishing spirits shall be quite exhausted and its fainting eyes quite closed that so they may draw away the pillow and remaining supports of civill protection from under its head and violently force it to give up the ghost that the reformed Religion and Ministry of this Church may be at length quite cast out and buried with the buriall of an Asse that neither the place of reformed Bishops nor reformed Presbyters nor reformed people may know them any more in these British Islands In the last place therefore 13. Humble addresse to those in power in the behalf of Ministers I humbly crave leave to remind those that act in highest places and power who are thought no slight or shallow Statesmen That if neither piety to God nor conscience of their duty while they undertake to govern nor charity to mens soules both in present and after ages nor zeal for the reformed Religion move them as Christians nor yet justice and common equity to the encouragement and preservation of so many learned and godly men the lawfull Ministers of this Church in their legall rights and liberties nor yet common pity and charity to relieve so many pious men and their families If I say none of these should sway them as men or Christians the least of which should and I hope greatly will Yet worldy policy and right reason of State seems to advise the preservation and establishment of the so much shaken reformed Religion here in England which hath still deep root and impressions in the mindes and affections of the most and best people in this Nation Nor can this be done by more idoneous means than by giving publique favour incouragement and establishment to the true and ancient Ministry as to its main support and to godly Ministers as its head-most Professors If it be not absolutely necessary yet sure it is very convenient in order to the quiet and satisfaction of mens mindes who generally think themselves most concerned in matters of Religion either to confirm and restore to its pristine honour order and stability the ancient Ministry of the Church
in any Christian Nation which will be interpreted a fighting against God and an opposing Christ Jesus who as he is the onely true rock on which the Church is to be built as to internall comfort and eternall happinesse so he hath regulated it as to externall order beauty and harmony and this not by every unskilfull hand that hath a minde to be mudling but by such as he hath appointed to be tryed approved and rightly ordained to the work of edifying the Church in truth and love Vicisti Galilae vicisti Julian dying cries 1 Pet. 2.6.8 This Galilean must overcome Christ will no doubt prove as a stumbling stone so a rock of ruine and offence to all those that dash against him in this Ordinance of his holy Ministry which though it seem small and contemptible to those that think themselves Grandees in power and policy yet as it was not cut out by humane hands so it will be a very burdensome stone to all that think to lift it out of the way and lay it aside from being an holy function and divine institution 15. The Ministers of Christ not safely to be injured I think therefore under favor that it will be not the least point of wisdome and policy in those who by exercising magistratick power stand most accountable to God and man for the support of the Ministry to harken to and follow that grave counsell * Act. 5.35 Greg. Naz. tels us that Saint Basil the Great was in so great reverence in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They could not be friends with God who were at enmity with Basil orat 16. Take heed what you doe to these men who are the rrue Ministers of Jesus Christ the messengers of the most high God who preach to you the way of salvation For if their function mission and Ministry be from Christ which I have proved and those can hardly doubt who are so much inlightned by Scripture as some are who may yet be blinded by secular interests it shall prevail though it be in the way of being persecuted Humane malice may a while oppose but it shall not quite blow out quench or smother those burning and shining lights of the Church Which it would doe with no lesse detriment to the Church and State than if it should extinguish the flame light and lustre of the Sun in the Firmament * Vide Jer. 33.20 which Prophesie is clear for a constant and immutable Ministry in the Church of Christ Nor are those ordinances of heaven and that Covenant God hath made in Nature more necessary or lesse durable than are these of holy Ministrations and Evangelicall Ministry which God hath appointed for Christ in the Church It is but little and with far lesse comfort that we see of God in the creature than what we see of him in Christ nor are the beams of the Sun so glorious or necessary Mal. 4. Rom. 10.18 as these of the Sun of righteousnesse which are diffused by his Ministers which are as his wings by which he hath moved into all parts of the earth and his voice hath been heard to the ends of the world And truly the most judicious Christians who are able to discern the day of Gods visitation Gildas de excid Brit. de plores the sacrilegious injuries and neglect of holy men and holy duties before those miseries doe looke upon this shaking and battery made by some men against the publique office and authority of the Ministry of this reformed Church of England to be nothing else but the effects of those counsels and plots which are always contriving by the powers of darknesse and the gates of hell against God and Christ against the Orthodox Faith and purest Churches And however they shall never prevail to destroy the true Christian reformed Religion in all places yet they may occasion its ebbing and receding from a negligent wanton and ungratefull people who love Apostasies Isai 1.5 and increase back-slidings as many in England seeme to doe It may provoke the Lord to transplant the Gospell to some other Nation which shall bring forth better fruits and leave our houses desolate who brought forth such sowre grapes as these are wherewith after so many hundred years Decr. 32.6 some men now seek to requite the Lord and his faithfull Ministers in this Church what can indeed be expected but some fatall Apostasie either to grosse superstition or Atheistical liberty or heathenish barbarity which is nigh at hand and even at the dore when once the divine honour and succession of the Evangelicall Ministry is outed and overthrowne for what else can follow when people shall either have no true Ministers or be taught to beleive that they need not any and have no more cause to regard them that are such by profession than so many Mountebanks whom no man is bound in reason honour conscience or civility to hear obey maintain or reverence as having no higher mandate mission or authority than from their own mindes or peoples humors To prevent which direfull sin shame and mischief to give some stay to the feares and life to the hopes of thousands besides and better then my selfe I have taken this boldnesse upon me by Gods direction and assistance as I trust though unknowne and not much considerable to the many excellent Christians 16. The preservation of the honour of the Ministry most worthy of all excellent Christians which are yet in this Church and least of all to those in power whom the matter most concerns with all due respects all Christian charity and humility to present to the publique view of all those whom this subject of the Ministry and reformed Religion doth concern these most sad and serious thoughts of my heart which are not bufied about Prophetick obscurities or Apocalyptick uncertainties which may please melancholy fancies and abuse curious readers but about a matter most clear from Scripture most necessary to the being of any true Church in this world to the comfort of every true Christian to the succession of Religion in after ages None of which can be kept in any way of Gods revealed will and ordinary providence but onely by a right and authoritative Ministry which carries a relation and bond of conscience with it between Minister and people which cannot be had unlesse we still keep to the pattern which Christ hath set us and the Church of Christ in all ages followed without any falsity though not wholly without some infirmity Nor is there any thing wherein men of the highest power and excellency can shew themselves more worthy of the name of Christians than in their endeavouring effectually to restore and establish the due authority and succession of the Ministry by being patrons incouragers and protectors of all able and peaceable Ministers and their calling Whose honour is Gods and will redound to theirs whom God shall so far blesse as to make them instruments of so
noble and most Christian a work But they had need to be Herculesses men of most divine vertue and resolution that encounter the many headed hydras and various monsters which are at present set against the Ministry of this Church What ever censures any other actions of men may ly under which God will judge and of which they may have more cause at last to repent than to boast yet this the vindicating and establishing of the true Ministry and its authority they shall have of all things the least cause to repent of Nor I hope will any worthy men give me or any other Minister cause to repent that I have presumed to become an humble suites and a faithfull Monitor in a matter of so great and so religious concernment yea peradventure I may find favour which God can only give in the eyes of men as Abigail did in Davids 1 Sam. 25 33â— who blessed God for her seasonable diverting of him from that excesse of vengeance to which immoderate passion had tempted him It is not safe to treat those as enemies which are Gods friends and friends to mens soules It was an action onely fit for Saul whom God had forsaken to destroy the Priests of the Lord 1 Sam. 18. as enemies and traitors If any consecrated vessels of the Temple should have soil or decayes on them yet none but Nebuchadnezzars Belshazzars or Antiochusses would quite break them in pieces or melt them and prophane them No time can be too long no counsell too deliberate before Christians put so severe a purpose in execution or gratifie any party without hearing all sides Nor should they that dis-advise from it upon sober and good grounds be lesse acceptable to men in power than any of those that prompt and incite to so hardy and hazardous an adventure This gives me some hope if not of acceptance yet at least of pardon for either that prolixity for which none can doe greater penance than I have or for that plainnesse by which I may exercise any mans patience who vouchsafes to read this my Apologetick defense 17. The Authors excuse for the prolixity of this Apologetick defense wherein I have not forgot that as it is written in a busie and pragmatick age so possibly it may fall into the hands of some persons whose imployments admit of little leisure for such long discourses or tedious addresses But as others in reading may be prone too much to remember their momentaries so I in writing have chiefly considered my owne and others eternities I have weighed with my self how important a businesse God had laid in this upon my heart and my heart upon my hand The vehemency and just zeal for which hath still dictated to my pen both this spurre and excuse That in a Cause of so great consequence it were not onely a sin for me to say nothing but to say little lest shortnesse of speech should detract from the worth of the matter Weak shadowes would argue faint flames either a dimnesse in that light or a chilnesse in that heat which ought to attend a businesse which to my judgement seems of infinite importance to present and future times So pretious a Jewell as the true Ministry of the glorious Gospell of Jesus Christ was not to be set with an unhandsome foil or by a slight and perfunctory hand I know small fires and short puffes will not serve to make great irons malleable No Divell is harder to be unmufled and detected than that which conceals it self under Angelick masks which some weak and credulous soules think a sin to lift up or to suspect 2 Cor. 2.11 But we are not ignorant of Satans devises No drosse or masse of corruption is more untamable and unseparable from mans nature than that of sacrilegious enmity against Christ the Gospell and the Ministry while they have any thing to lose I am sure what ever we or our posterity of this Nation may want we cannot want Christ or the true light of the Gospell in its power and authority without being a most unhappy Nation To which if the preservation of a learned godly and authoritative Ministry in a due ordination and divine succession such as was of late and still is though much wasted and weakned in England be not thought necessary truly no more will the Scriptures nor the Sacraments nor the peace of Conscience nor the pardon of sin nor the saving of soules ere long be thought necessary No nor the excellency of the knowledge of our Lord Jesus Christ whose Name and Worship will shortly be either shamefully abused scurrilously despised as now it is by many yea and cleane forgotten by the profane stupid sensuall and Atheisticall hearts of men unlesse there be some men whose speciall calling and commission from God and man shall both enable and ordain them to preach and administer holy things in Christs Name whose duty and conscience so commands them to serve God and his Church that they cannot be silent or negligent without sin 18. Mens pronenesse to Apostasie without a true Ministry To expect that arbitrary and occasionall Preachers will doe the work of Christ and the Church is as vain at to thinke that passengers or travellers will build and plant and sow and fight for men in their civill occasions The men of this world will finde many other imployments of greater honour credit and content than to preach the Gospell with the crosse of poverty and contempt upon them which is ever crucifying the world and must expect to be crucified by the world It 's rare to finde any generation of men that are truly favourers of Ministers or the Gospel therefore they are ever grudging at all cost laid out on Christs account as lost and going beside their Mill who had rather bee savers than saved by him Nor is the opinion which sober men generally retain of the excellency and necessity of Christian Religion in order to their salvation sufficient to keep it up to a constancy and succession without a true powerfull and authoritative Ministry For we see that although nothing concernâ— men more than to beleeve there is a God the supreme good of whose goodnesse bounty power and protection we have every moment need use and experience and upon whose mercy our sinfull mortality can onely with any reason depend both living and dying for our eternall welfare yet many yea most of men are ready to run out to Atheism To Atheism and to live without God in the world unlesse they have frequent and solemne remembrances besides their owne hearts to put them in minde in their dependance on and duty to God In like manner although nothing should be more welcome to mankinde because nothing more necessary than the news of a Saviour for sinners To Unbeleif yet the bitter root of unbeleif and many sensuall distractions which are in mens hearts and lives are prone to entertain nothing with lesse liking than the hearing and
obeying of this holy Gospell though applyed to them in the best and winningest matter that humane abilities can attaine Nature and Reason teach there is a God and no miracle was ever wrought to convert Atheists but the mystery of Salvation by Jesus Christ crucified is by no light of nature or reason attainable and needed both miracles at the first planting and a constant Ministry for the continuing of it in the world If then men be naturally so much aliens from the life of God and so much enemies to the crosse of Christ it is not like they will ever be so good natured as seriously to undertake the constant taske care and toile of preaching to others especially when they have no call to it but their owne or others pleasure no conscience of it as a divine Office and duty no promise or hope of divine assistance or blessing in it no thankes for it or benefit by it either from God or man Alas these warm fits and gleames of novelty curiosity popularity pride wantonnesse self-opinion and self-seeking which seem to be in some men who count themselves gifted prophetick specially cald The valour of cowards and the vertues of hypocrites are in the eyes of their Spectators and inspired these will soon damp to coldnesse and deadnesse when once either their design which is bad or their weaknesse which is great or their folly which is grosse shall be * 2. Tim. 3.9 manifest to themselves and to others as it is already to very many good Christians who finde that all the frolick and activity of those men is but helping forward the pragmatick policies of those who study to ruine this and all reformed Churches For if once true and able Ministers be cryed down cast out and cut off as to right succession the true Religion as Christian and reformed too cannot without a miracle continue but must needs be overrunne with brutish ignorance damnable errours and barbarous manners which are already prevailed much in many places partly for want of able Ministers and partly by the peoples supine neglect of publique duties and despising their true Ministers under pretence of engraffing to new bodies and adhering to new gifted Teachers and Conventicles which we find breed up few or none in knowledge or piety but onely transplant proficients out of other mens labours and nurseries the mean time the younger sort generally runne out to ignorance and the elder to what liberties they most affect for want of that setled Ministry order and government which ought in Religion and reason of State to be both established and incouraged For my owne particular 19. The Authors integrity I have obtained all I designed by this defense if I may but put all excellent Christians and those chiefly whom it most concerns in minde of that which I thinke they cannot forget or neglect without great imprudence as well as sin nor will any man be excuseable who doth not with his best endeavours promote it No private ends or sinister passion of envy covetousnesse or ambition no fear or contempt of any mâ—n hath any ingrediency in this piece Animi directa simplicitas satis se ipsa commendat Amb. however in other things no man is more prone to discover how weak and sinfull a creature he is without Gods grace I have nothing of private interest for profit or honor to crave or expect from great or good men Indeed they have little or nothing left to tempt men with I have more then I can merit or well account for yea I have enough through the bounty of God Satis habeo si res meae nec mihi pudori nec cuiquaum onâ—ri fâ—rent Hortalus apud Tacit. An. 4. and the blessing of one to me Inestimable Jewell whose virtuous lustre both beautifies and enricheth my life to an honorable competency and a most happy tranquillity whose every way most over-meriting merits have deserved as much as can be to be consecrated by my pen to an eternity of gratitude and honour I have seen so more than enough of the worlds vanity madnesse and misery that I doe not desire any thing more than to spend the remainder of my life in a contented privacy to the glory of God the honour of this Church and the welfare of posterity If I were offered the choice of all wishes and the fulfilling of them in this world I would desire nothing next that justice which is the conservatrix of all civill peace and society but this That such as are able would so far consider the honour of God and the welfare of the Church of England as to become Patrons and incouragers of good learning and the reformed Religion and to this purpose that they would establish that holy Discipline right order ancient government and divine succession of able Ministers which ought to be in the Church of Christ In reference to the generall function and fraternity of whom I cannot but intreat and offer thus much at least as I have done which cannot be to any good mans detriment or the Publiques injury For it is not a pleading for a restitution of those honours lands jurisdictions and dignities which were by pious donation and devout lawes appropriated to that profession I know how vain and unseasonable a motion it were to crave the restoring of honors goods and estates of those who are now almost reduced to petition for their liberties and lives It is nobler since God will have it so for Clergy men to want those blessings with content than to enjoy them with so much envy and anger as in this age seems inseparable from Bishops and Ministers in any worldly prosperity Nor is it a challenging of those immunities Primum Ecclesia Dei jura atque immunitares sum habeto inter Leges Edgari and priviledges which the lawes Imperiall and Nationall every where among Christians indulged to the Clergy we must learn to think it freedom enough if we may have leave but to preach and practise the Gospel of Jesus Christ which is our duty and dignity we must esteeme it a great priviledge now to be but exempted from vulgar rivalry and mechanick insolency which dares not onely to intrude into Ministers Pulpits but to pull them out by unheard of outrages not suffering the Church to be their Sanctuary We claim not exemption from civill Magistrates Court-censures and jurisdictions as was of old in many cases our aim is so to doe all things as shall feare no men to be spectators nor our enemies to be our judges Nor can we have so full and desirable a revenge on our enemies as to doe well who are never more sory than to see any true Minister live unblameably and commendably We dare not crave to be eased of publique taxes either in whole or in part Notwithstanding for the most part our charges are great our livings small and but for life yea and but the wages for our war and worke while we
serve in a better Militia It matters not what our secular burdens be so as we may make the Gospell any way lesse burthensome or more welcome to our hearears We urge not that common liberty which we have and our joint interest in the publique civill welfare as men while yet we are made uncapable and the onely men of any calling that are excluded from all publique votes counsels or influence when yet any trade may invade our calling and usurp our Ministry It is well if wee may be suffered to be of Gods Counsel and permitted to acquaint others with it in order to their salvation our ambition is so to live that the diminutions contempt and poverty cast upon the Ministeriall order as to all secular priviledges or interests may be no disparagement to our function any more than it was to Primitive Bishops and Presbyters who by their constant patience and humility gave greatest Testimony to the truth of the Gospell whom their preaching moved not their patience did Yet Quos praedicatio non potuit illos vicit praedicantium patientia quos documenta Evangelica non moverunt de istis bene toleratae injuriae tandem triumphaâ—unt Hom. de Eccl. prim persec it will be little to the honour of this Nation which as yet professeth the Christian Religion to treat the Ministers of Christ after the rate that Diocletian or Maximinus or Julian did or as those primitive persecutors either heathens or hereticks or as the Mahumetans at this day doe under whom it is a favour to tolerate any Christian Bishops or Preachers or Professors among whom even the remaining Embers of Christianity are almost raked up and buried under the oppressions poverty and barbarity used against them and their Ministers Nothing hath a deeper and sharper sense upon my soule than when I see not onely the great and heavy distresses which already have and will further fall on many and most of my betters and brethren who as learned godly and ingenuous men merit something at least of compassion but chiefly when by foresight of future times I consider not without grief and horrour the great decayes if not utter vastations of the reformed Religion and of that true piety which such hath heretofore so flourished in England through the want of true able and authoritative Ministers all those inundations of ignorance error superstition and confusion will certainly flow in which all good Christians would most deprecate both from God and man my own and other mens serious sense of all which I shall much grieve to finde either unacceptably * Fructus est laboris finis operis placere melioribus Sym. Ep. or unsuccessefully expressed in this Apologetick defence which is humbly presented to the Christian candor and submitted to the judgement of all those excellent Christians whom it most concerns and to whom it is directed the least of whom I would not willingly offend 20. Deprecation of offence Non laudes sed laudanda quaeâ—â— Beseeching them in the name of our Lord Jesus Christ to accept in the spirit of meeknesse and love what I have written I hope as becomes a Christian and a Minister of the Gospell in this reformed Church of England Also to cover with the vail of charity what ever infirmities may appeare as in a frail and sinfull man who knowing that I had chiefly to contest with some men that are wise in their own conceit Prov. 26.4 thought it a part of wisdome in its season to answer them according to their folly And when I considered that these Antiministeriall spirits if they fear God yet they seeme little to reverence men either in the hoary heads of pious antiquity declaring its judgement in the writings of the Fathers Canons of Councels and histories of the Church or in the learned judgement of those excellent Authours of later edition who are all against them It hath made me the more sparing in so clear and confessed a cause to cite their infinite Testimonies My intent being neither to make this Apology a flag of ostentation for great reading nor yet to crowd up and smother these men meerly with numbers of names and quotations which is very easie but rather to breath upon them with the breath of life and to convince them with Scripture and right reason which may serve to meet with any in the ordinary rodes of rigid Separatists Papists and Socinians as for Seekers Enthusiasts Seraphicks and Ranters they commonly fly like Night-ravens and Scrichowles so much in obscurities that I can hardly see them though I oft hear their ominous voices portending utter darknesse after their evening fulguratings and flashes when I meet with any of these I thought it my duty and honour not to give them way though indeed I know nothing probable to conquer such obstinate passions to confute such proud ignorance or to curb such wanton liberties as these unruly spirits pretend to but onely the hand of God in sicknesse poverty terrour and improsperity A little winter of affliction will easily kill all those vermine of opinions which are bred in a summers toleration through health plenty successes preferments and which seise at length the very heads and hearts of men If any Christian through meer simplicity and honest credulity have erred not daring to take the hundred part of that confidence to maintain Truth or to assert worthy Ministers and the right way of the reformed and Christian Religion which others doe to broach and abet their desperate errors and calumnies I hope I have as my purpose is offered to those well meaning Soules in all plainnesse and charity what may redeem them from those many false and erratick fires which seek to seduce them from their true Ministers whom the light of right reason and Scripture and experience will shew them are as much to be loved honoured and estâ—emed as ever any Ministers of the Gospel were to any Christians in any Church since the Apostles time If any rude and injurious detractors being over grown with proud and presumptuous flesh instead of healing rise to insolent humors and intolerable inflummations rayling defaming decrying and speaking all manner of evill falsely against worthy Ministers and their calling being resolved and having vowed Act. 23.14 as the forty men against Saint Paul quite to destroy them The corrasives or burnt alum here and there sprinkled on the plaister of this Apology is purposely to meet with and to eat out that proud and dead flesh which may be in their corrupted minds and benummed consciences The sober Christian must not think that every one that makes a sowre face or wry mouth or wincheth at this Apology or passeth a severe slight or scurrilous answer upon it or its author is presently hurt or injured by me or it further than he whose bones are broken is hurt by one that strives to set them or he that hath ulcerated sores is by him that seeks to search and heal them These
men I must needs offend as to their distemper I did designe it I ever shall offend them if I will defend this Truth It is my duty and charity by displeasing them to doe them good Apoplectick diseases are incurable till sense be restored some men are benummed and past feeling I cannot live or dye in peace if I should hold my peace when I ought to rebuke and with all authority Ephes 4.19 because with Truth and good conscience in the name of Christ and of all my brethren the intolerable vanity ignorance pride arrogancy and cruelty of those who have set up themselves above and against all those that are the ordained reformed and faithfull Ministers of this or any other Christian Church In whom they list to finde nothing but faults and insufficiencies while they boast of their own rare accomplishments which are no where to be found but in their proud swelling words by which they lie in wait to deceive the simple and unstable soules I could no longer bear their insolent Pamphlets 2 Pet. 2.18 their intolerable practises their uncharitable projects against the glory of Christ and the happinesse of this reformed Church and Nation It grieved me to see so may Shipwrackt soules so many tossed to and fro who are floating to the Romish coast so many overthrown faiths so many willing and affected Atheists so many cavilling Sophisters so many wasted comforts so many scurrilous and ridiculous Saints so many withered graces so many seared consciences so many sacrilegious Christians so many causelesse triumphings of mean persons over learned grave and godly Ministers I was troubled to behold so many fears yet so much silence so many sighes and sorrows yet so much dejection and oppression of spirits such over-awings in those men whom it becomes in a spirituall warfare to encounter with beasts and unreasonable men as being sure to overcome at last Therefore among others I desire this apology may be a monument of my perfect abhorrency and publique protestation against all evil counsels and violent designes used against this reformed Church its Religion and Ministry when posterity shall see the sad effects of some mens agitations I expect no acceptance from any men further than I may doe them good Such as refuse to be healed by this application probably their smart will provoke them to petulant replyes which as I cannot expect from any sober and serious Christian so to the wantonnesse of others who are wofull wasters of paper and inke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Crito I shall never have leisure to attend I have better imployment whereto I humbly devote the short remnant of my pretious moment even to the service of Christ of this Church and of all those excellent Christians in it to whose favour this sudden Apologetick defence is humbly dedicated in the behalf of the Ministry of this Church of England by their humblest servant in the Lord I. G. FINIS A Table of the chief heads handled in this Defense of the Ministery of the Church of ENGLAND THE Addresse pag. 1. The Cause undertaken p. 2 and recommended to excellent Christians p. 3 The honor of suffering in a good cause p. 4 Humble monition to those in power p. 6 Of ingenuous Parrhesie p. 7 Of Apologetick writings p. 8 The Authors integroty and sympathy p. 9 Of Ministers Lapse p. 10 Of their former Conformity p. 11 An account of Mr. Chibalds two books touching Lay Elders p. 13 Weak conjectures at the causes of Ministers Lapse p. 14 Of true Honor. p. 17 The main cause of Ministers lapse or diminution p. 20 Of Ministers as Politicians Pragmaticks Polemicks p. 24 What carriage best becomes Ministers in civill dissensions p. 25 Of Ministers indiscretions and inconstancies p. 28 The way of Ministers recovery p. 29 Vulgar insolencie against Ministers p. 30 Antiministeriall malice and practises p. 34 Ambitious and Atheisticall policies against them p. 35 The joy and triumph of the enemies of the reformed Religion p. 39 The Ministers of the Church of England neither Vsurpers nor Impostors p. 40 The sympathy of good Christians with their afflicted Ministers p. 42 Their plea for them against Novel and unordained Intruders p. 44 The right succession and authority of Ministers a matter of high concernment to true Christians p. 48 Who are the greatest enemies against the Ministry of this Church p. 49 Matters of Religion most considerable to Statesm n. p. 50 The just cause godly Ministers have to fear aâ—d complain p. 52 Ministers case unheard not to be condemned p. 55 The character of a good Minister such as is here pleaded for p. 58 Ministers excellencies are some mens greatest offence p. 61 Ministers infirmities viciate but not vacate their Authority p. 62 I. The first Objection or Quarrell of the Antiministeriall faction against the Ministers of England as being in no true or right Church way p. 65 Answ Vindicating the Church of England p. 66 1. As to Religion internall Ibid. It s power on the heart p. 67 Iâ—s ground and rule as to holinesse p. 68 Of fanatick fancies in Religion p. 69 The Souls true search after God and discoveries of him p. 71 Of the Souls Immortality p 73 Mans improvement to the divine image p. 74 True Religion as internall estates in Christ and in the true Church p. 76 II. Of true Religion as externall or professionall in Church society p. 77 Of the Church as visible and Catholick p. 78 Of a Nationall Church p. 80 The order and charity which befits Christians in all sociall relations p. 82 Papall and popular extreams touching the Church p. 84 The Romane arrogating too much p. 85 Of Infallibility in the Churches Ministry p. 88 Of Churches reduced only to single Congregations or Independent bodies 91 The primitive way of Churches and Christian communion p. 92 The National communion or polity of the Church of Eng. justified p. 95 The mincing or crumbling of the Churches pernicious p. 96 Of Religion as established and protected by Civill power p. 99 Of the subject matter or members of a Church p. 101 Of Parochiall congregations p. 102 Of Communicants p. 103 Of Ministers duty to Communicants p. 104 Ministers in each Parish not absolute Judges but Monitors and Directors Ibid. Good Discipline in the Church most desirable Ibid. Of Jurisdiction and Judicatories Ecclesiasticall p. 105 Of the common peoples power in admitting Communicants p. 106 Of a Church Covenant its Novelty Infirmity Superfluity p. 110 The essentials and prudentials of a true Church in England p. 112 Of being above all Ordinances Ministry and Church society p. 113 Peoples incapacity of gubernative power Civill or Ecclesiasticall p. 115 Of Magistrates and Ministers p. 117 Of the Plebs or peoples judgment in matters of doctrine or scandall p. 119 Tell it to the Church in whom is power of Church discipline and censures p. 121 Of Synods and Councels p. 126 Of prudentiall Liberty and latitudes in Church polity p. 127
its severall parts as to Chr. Religion p. 398 Ferity and Barbarity without Literature p. 400 The Devils despight against good learning in the true Church p. 401 The glory of the Gentiles tribulary to Christ p. 402. Enemies to learning are enemies to Religion both as Christian and as Reformed p. 405 Learned defenders of true Religion of ancient and later times p. 407 Illiteratenesse betrayes a Nation to brutishnesse p. 413 Of gracious Christians that are not Book learned p. 415 431 Learning in Ministers necessary p. 416 1. for the work 2. for the benefit of the unlearned Answer to the Objection that Christ and the Apostles were unlearned p. 419 The Objectors have no Apostolicall gifts p. 420 Holy men inspired yet used acquired gifts of learning p. 423 Of Books or monuments of learning their excellent use in the Church p. 425 A plea for the nurseries of good learning specially the two famous Vniversities of England p. 432 VIII Objection The fifth Cavill or Calumny Against Ministers as Incroachers upon Liberty and Conscience as Monopolisers of Religion and denyers of that toleration which is desired p. 436 Answ Of true Christian Liberty p. 437 The true Liberty of the creature how limited by God p. 439 Of false Liberty p. 441 Liberty of Superiors and Inferiors p. 442 The Devils affected Liberty p. 444 True Christian Liberty consists with and is conserved by good government in Church and State p. 445 False liberty destruct to the true p. 447. Of licentiousnesse and intolerable toleration p. 448 Coercive wayes in Civil and religious societies appointed by God p. 450 How Christian moderation differs from loose and profane toleration p. 451 Christians must not be Scepticks and unsetled p. 452 True temper between Tyranny and Toleration p. 453 A means to preserve Truth and Peace amidst different opinions p. 455 Some toleration is but a subtiler persecution p. 458 Best Christians strictest in loose times p. 460. IX Objection The sixth Cavill or Calumny Against the maintenance of Ministers setled by way of Tithes p. 463 Answ The Antidecimal spirit p. 464 Of Sacriledge p. 465 Of Tithes as given to God and his Ministers by the devotion and law of this Nation p. 466 Of Tithes as Judaical Ceremonial Typical p. 469 Of Tithes before the Mosaick Law p. 472 Of Tithes as due to Christ and his Evangelical Ministry p. 473 Tithes not Popish nor Antichristian p. 474 Of Tithes put into Lay tenure and pensions p. 476 Of Tithes as too much for Ministers p. 478 Plea for the married Clergy p. 478 Antidecimists factors for Romish Celibacy or single life of Ministers p. 479 The Romish policy to overthrow the setled maintenance of Ref. Ministers p. 483 Covetousnesse a gâ—eat hinderance of Reformation p. 484 True piety large hearted and open handed p. 487 Of the poverty and unsetled maintenance of primitive Bishops and Presbyters p. 489 The honest Farmer satisfied in pâ—int of Tithes p. 491 Sacriledge a wound to Conscience and pest to Estates p. 494 The work and honâ—r of the Ministry recommended to the Gentry p. 496 The burden and mischief likely to follow the taking away of setled maintenance from Ministers p. 499 The plot to starve the Reformed Religion p. 501 Of Ministers support by Mechanick trades p. 502 Sordid spirits are most against Ministers p. 503 Generosity of good Christians to the Clergy p. 504 The Jesuitick genius is Antidâ—cimall p. 505 The insolency of avarice it chiefly against Ministers p. 506 Worthy Ministers merit their maintenance p. 507 Ministers comfort in poverty p. 509 Their plea for their rights by law and merit is no Tithe-coveting nor uncomely p. 510 Their trust in Gods all-sufficiency p. 512 Digression Answer to scruples touching Churches locall or places set apart to holy uses p. 513 Of Ministers using some solemn forms in holy duties p. 518 X. Objection The seventh Calumny or Cavill Against Ministers as seditions turbulent factionâ— p. 520 Answ Of Ministers civil conformity p. 521 Pragmatick Ministers injurious to themselves and their calling p 524 The errors of some not imputable to all p. 525 The peaceable temper of the best Ministers p. 526 A touch of the Engagement p. 528 Just protection requires due subjection in piety prudence and gratitude p. 530 The courage and freedom of Ministers in their proper sphear and calling p. 531 Ministers the lest they flatter men the more they love them and deserve to be loved and protected by them p. 535. XI Objection The eight Cavill or Calumny It is dangerous now to plead for or protect the Ministry and Ministers of the Church of England p. 537 Answ Mans cowardise in Religious concernments p. 537 Ministers submit their persons and calling to the vote and sentence of this Nation p. 538 The merits which the Ministry hath upon this Church and Nation p. 539 Eight particulars summarily alledged for Ministers p. 540 Ministers hope and expect better measure from this Nation than extirpation or oppression p. 545 Ministers infirmities beyond their adversaries strength p. 547 Eminent Bishops and Presbyters formerly in this Church p. 549 The hopefull succession yet remaining p. 550 Antiministeriall boasting and insufficiency p. 547. 552 Addresse to those of the Military order wise and valiant souldiers cannot bee enemies to the Ministry p. 553 Ministry to be preserved in reason of State p. 554 Pathetick to true and worthy Ministers in their sufferings or fears p. 556 Sympathetick with godly Bishops and Ministers p. 561 Excitation to primitive constancy and patience p. 568 Ministers ought to recant publiquely if conscientious to fraud or falsity p. 570 Exhortations of Ministers to unity p. 575 To speciall diligence and exactnesse p. 578 Peroration recommending the Ministry to publique love and protection p. 580 1. From true policy p. 582 2. From the light of Nature p. 583 3. From its excellency and necessity p. 586 Conclusion Excusing the Authors prolixity freedome and fervour p. 587 Deprecating offence and craving acceptance of all execellent Christians p. 590 FINIS Christian Reader these and some other Errata's have escaped the care used in Printing and are against the Authors and Printers will left as exercises of thy judgment and candor in reading and amending Errata in the Epistle pag. line read for p. l. r. f. 1. 12. r. distempers for enemies  28. beyond for being 5. 30. motive for motion 6. 7. outvied for outvived 10. 12. Prince f. Princesse  25. soon for far 21. 1. revolutions for Revelations 24. 23. support f. wisdom 28. 4. dele by esteem  22. gentle for great 42. 7. their for the  8. setling for setting 43. 15. wantonly Errata in the Book pag. line read for margent p. l. r. f. m. 3. m. explorant for explicant 5  Non dii f. mordii 9. 36. r. conscientiously 19. m. putredo 21. 19. Add so much as the law c. 25. 26. pathetick for politick 49. 23. formation for sumation 59. 25. piercing for pitifull   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. m. Reg. Jur. f. Reg. Jacob. 107. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 23 peculiar f. popular 117. 43. body for badge 120. 41. del men 123. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 14. looseness f. baseness 225. 28. adultery for adulterate 233. 8. than their gifts can doe good 237. The first Cavill 236. m. m. Stob. f. Amb. 241. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 243. 10. their beauty 251. 6. add not strongly 260. m. turba Remi 260. 41. Add no more just arguments 274. m Imitarores f. incitatores vigiles for igitur 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congrua 278. 3. add of them 279. 3. temperament for temperance 287. Prov. 11.14 f. Rom. 273 7. wrestling f. wresting  20. power Ministeriall 378. m. Artibus 384. 22. Inspiratoes 388. 9. tine weed for true weed  r. shewing for shining 400. m. cum non c. 406. 8. beleever for unbeleever 493. 3. yet it were for if it were 430 1. ashes for ages 431. 36. del not and read can be good 440. 41. sinfull bondage 463. 2. bends for binds  35 terrier  43. thifty 466. men for mention 469. 25. del with a good will and 470. 25. in piety f. impiety 477. 37. collections for customes 481. 12. impurity for imparity 492. 18. ad give him 520. 93. add most promising c. 538. 7. r. vain babling for vain blessings 539. 37. fervent prayers 541. 21. terrors for errors 547. 11. r. odde pieces 549. 35. r. mortal Angels 575. m. unity for verity  2. dele would be 577. 24. undertaking for understanding 578. 18 spread for spend 584. 16. medling f. mudling 590. 5. mee for men 593. 25. Censure f. answer 594 27. so many f. so may
〈◊〉 both in health and sicknesse both of their bodies and soules goe along with the Word preached whom many Sermons and good words will not move some charitable good workes seasonably applyed as a hotter fire or warmer Sun may soften melt and convert To all which your plentifull or at least competent estates piously and prudently managed will give you greater advantages than most of the ordinary Ministers can have Matth. 25.21 Non minor est de bene tolerata paupertate gloria quam de bene collocatis divitiis Sen. whom for the most part necessity drives into this port of the Ministry and there keeps them so under hatches or on the Lee that they are seldome able to adventure upon any way further then their country Congregation and obscurity afford them who have onely this glory of being faithfull in a little and bearing poverty with great patience A few persons of your rank and quality by some such heroick and exemplary zeal as so many brave Christians of old against the Saracens would much confound the insolency of our Antiministeriall Jannes and Jambres 2 Tim. 3. It would put the divell to new shifts and inventions when he and they shall see the Lord stirring up in a way not usuall the spirits of gentlemen eminent for estates and relations who then chuse to put their hands to the Churches Oars and helm when they see the danger greatest and the tempest blackest You as Hercules may come in to relieve those Atlasses of the faithfull Bishops and Ministers who finde some mens new heavens too heavy for their shoulders and their new earth an unstable foundation to set their feet upon Your learned humility cannot easily be seduced by popular novelties and pretentions to climb over the wall Joh. 10.2 or to break in upon the Ministry by new wayes and posternes of factious and fanatick presumptions but will rather chuse if God moves your hearts to his work to keep your feet in his way that you may come in by that ancient and holy ordination wherever it may rightly be had in this Church This will make not only the true sheep of Christ Joh. 10.3 but the true shepheards also glad to hear your voice and to partake of those excellent gifts which God hath given you which study prayer and exercise will dayly increase upon you It is great pity so many of your learned and pious abilities should lie idle or not have imployment worthy of them especially when they are fitted for the Lords service and the Lord hath need of them Doe not despise the calling though it be black yet it is comely as the curtaines of Solomon though it be now forced to dwell in Meseck and to have its habitation in the tents of Kedar The first founder of our holy function was a man of sorrowes an outcast of men in whom the world thought there was no form or comelinesse Affliction hath reformed us by restoring Ministers to Christs image Which of you that hath the true sense what it is to be a good Christian and what honour it is to serve Christ in saving of souls but will at the first word Matth. 21.2 which Christ sends loose the Asse which is tyed it may be to some small secular businesse pleasure or study and let it be brought to Christ being fit for his service That so being strowed and adorned with the richer ornaments wherewith your condition is cloathed Christ may with the more conveniency and decency sit thereon vers 7. and ride as it were in an extraordinary triumph to Jerusalem and many may follow him with Hofunnat Blessing you vers 9. that come in the name of the Lord to save them The lesse incouragements you can now expect as Ministers of Christ from men the greater will be your honour the sincerer your comforts and the ampler your reward from God when the world shall see that you honour the work of the Ministry for the work sake and love Christ for himself no lesse than others doe where that service is attended with great revenues and dignities There will shortly be need more than enough of some Ministers who can undertake the work and not want the wages even the meanest minded men now begin to divert their studies and education to another way rather than that of the Ministry finding that there they are like soonest to come a ground and to dash against the necke of poverty and contempt A few of you like Davids worthies furnished with due and divine authority for the Ministery as well as with gifts would mightily stand in the gap repell and confound the vanity and insolence of those 1 Chron. 27. who are risen up to lay wast and desolate this sometime so famous a Ministry and flourishing Church But this is onely an occasionall digression humbly offered to those worthy Gentlemen who have parts learning piety and courage enough to make them dare to be good and to doe good in so high and eminent a way in the midst of a degenerate and declining age which knows not how to prise the Gospell of Salvation not worthily to entertain the Ministry and Ministers of it But to return to my former subject The taking away Tithes will be a great burden to the people it is most evident that these projectors against Tithes are no wayes friends to the Farmers any more than to the Gentlemen and Landlords for when Tithes are once taken away from Ministers and being in Lay hands are as easily cast into the ballance of secular businesse as other Church lands have lately been if then Christian people any where would be desirous to have a true and able Minister and cannot satisfie themselves with those false Prophets and unordained Preachers which are so cheap truly they will finde a new burthen must then lye wholly on their estates and purses to maintain their Ministers while yet they must pay their Tithes other where These just considerations and most undeniable reasons have already made the honest Yeomen so wise as in stead of petitioning against Tithes to cry aloud to all those busie projectors Before you take away Tithes from our Ministers first provide a better way for their maintenance Exchange will be no robbery if it be no detriment that is such as shall be neither more chargeable in a new way nor lesse comely and honourable where a legall right may give claim against all impediments else vile dependents on any mens favour or good will will abase both the calling and spirit and carriage of our Ministers below what is comely for them or willingly seen by us who know that in our true Ministers welfare the good of our own and our childrens soules under God is bound up Deprive not them of that due and double honor which the piety and gratitude of this Nation hath given to them lest you deprive us and our posterity of the true Christian and reformed Religion which we fear