THE WINCHCOMB PAPERS REVIVED.
Wherein are contained some particulars concerning The
- Government of the Church.
- Liturgy and Forms of Prayer.
- Ordination and power of Ministers.
- Administration of the Sacrament, &c.
For the use of dissenting Brethren.
Veritati & paci.
LONDON, For John Barksdale, Newstreet, Five Bells. 1675.
The Review.
THat which at first gave life to the following Papers, is the cause also why they are now revived: namely, the consideration of many evils done to the Church of England, by the overbusie actings of some men that stile them selves, Pastors of Gathered Churches; who, while they gather a few, scatter many. There is a short, but sad complaint, which I have lately seen, written in the name of many thousands of this Country, to this effect. ‘1 That in severall great Parishes, Market Towns and other, Ministers are placed, who own but a very few as Members of their Church, and preach judgement to the rest, and deprive them and their children of the Sacraments, and other Ministerial Offices (yet receive the profits) and account them but as Heathens, except they will enter into [Page 2] their private Covenant. 2 That the said Preachers wander abroad with their Disciples after them, invade other mens parishes, distract the people, and alienate their mindes from their lawful Pastors. 3 That they spread (under pretence of preaching Christ) very dangerous opinions against parish-Churches, and parish-Ministers, and against that order and Goverment that ought to be restored to the Church of God. 4 That the said preachers pretend to be the men, by whose favour or disfavour other Ministers must stand or fall: Whose Ordination they call Antichristian, and have a designe to plant their illiterate followers (whom they exercise to that end) in their places. These’ and the like grievances we hope Authority will in time redresse: In the mean time, it is the duty of Ministers that are left of the old stock, to teach the truth and warn the people of these errors: To which purpose the following Papers are not of no use. In the Review whereof we see the substance of them may be referred (chiefly) to these Heads.
- [Page 3] Of
- Church Government.
- Publick Prayers.
- The Ministry.
- Communion.
And of these we shall note something in relation to the printed Papers.
1. For Church-Government I cannot blame the Respondent, who had lived under the form of Episcopacy, to own that ancient way. He denies it not to have been subject unto faults and errors by the miscarriage of persons employed; whose faults, if they shoud be charged likewise upon other Governments, no form, neither Civil nor Ecclesiastical, would be of any long continuance. I suppose it were a good Reformation, to make some amendment in the Ecclesiastical Lawes (as about the abilities required in persons to be Ordained, &c.) and to bring up the practice of the Church to the Laws. That Episcopacy is not to be cast off, we the Ancients, Ignatius and little reading in are verily perswaded by our other, and by what we find in our own best Reformed Divines. No more need here be named but Zanchy from beyond sea, and Bishop Davenant at home (whose words you have in the Testimonies) Bishop Davenant [Page 4] (a man worthily much esteemed by all parties) saith, that among many Presbyters, that administer the Word and Sacraments in some one City, there was one by the Apostles themselves, set over the rest, and (indowed) with a certain singular dignity and power. And it is manifest, these Bishops thus establisht by the Apostles authority had their successions in the same Cities by a continual order. And Zanchy saith, That in the Protestant Churches are not wanting Bishops and Archbishops indeed and in effect: But the good Greek names being changed into bad Latin, they call them Superintendents and general Superintendents. And where these names are not, yet there are wont to be some prime men, who have almost all the Authority. And why should we contend about names, when we agree about the thing? I will onely adde upon this first Head, what I hear is not displeasing to the Presbyterians, I wish it may not be to the Independents (whose chief Argument from Mat. 18. for the power of the Congregation, is answered by considering, that matters seem to be referred to the people, because they passed at their assemblies, though under censure of Bishops and Presbyters. See page 112.) Namely the judgment of that most Reverend and learned Primate, Dr. Ʋsher, now with God: who in four Articles lately printed, hath reduced [Page 5] Episcopacy to the form of Synodical Government. The summe is this, ‘1 That in every parish the Rector with the Churchwardens note the scandalous and admonish them. 2. That they present the obstinate to the monthly rural Synod, consisting of the Rectors of that part assembled under the Suffragan there to be censured. 3. That the Acts of the monthly Synods be revised once or twice a year by the Diocesan Synod, consisting of all the suffragans and some choice Rectors assembled under the Bishop. 4. That further Appeal may be made, in case of grievances, to the Provincial Synods, &c.’
This is a way of conjoyning Episcopal government and Presbyterial into one: which might happily content all sober Christians, so as Church-affairs should be managed (to borrow words from the royal pen) neither with tyranny, impurity, nor popularity: neither Bishops ejected, nor Presbyters despised, nor people oppressed: Whom God hath joyned together, let no man put asunder. So much of the first Head.
2. For Publick prayers. I see no cause to dislike that which is (among the following testimonies) cited out of Mr. Calvin's Epistle to the Lord Protector, wherein he saith, [Page 6] I very much approve a certain form of prayers, from which it may not be lawful for the Pastors in their function to depart; for these reasons, that help may be given to the unskilfulnesse of some: that the consent of all the Churches may appear; that the levity and uncertainty of some men alwaies [...]ffecting novelties, may be regulated and restrained. Yet neither doth Calvin here, nor do any of us deny a grave, modest, discreet and humble use of Ministers gifts, even in publick, the better to fit & excite their own and the peoples affections to the present occasions. But that any mens private & single Abilities should quite justle out the publick forms of prayer, composed by the joynt Abilities and gifts of Godly learned Governours of the Church, this is that we cannot allow of. Neither do we conceive the spirit of prayer to consist so much in utterance of words, which is but a gift of edification, as in stirring up the Graces of faith and humility, and other gifts of sanctification, wherein the very life and soul of prayer consisteth. And certianly he that saith, that short comprehensive prayer (justly called The Lords prayer, because he framed it for his Disciples) with an understanding, devout and faithfull heart, prayes very spiritually, very acceptably, and powerfully. Concerning [Page 7] this prayer, I censure it as too yieldingly spoken, which is said in the first Letter, as if the words might be laid aside and omitted, the sense being kept: When as, in my opinion, it is an honour to our Saviour, and a good mark of his humble and faithful followers, to keep not the sense onely, but the very form of words which he hath commended: Nor can I see any reason why so many in these times do omit the form, as if that omission were now become a distinctive character, whereby the most godly preachers and most Reformed Christians might be known. But enough of this.
3. As to the Ordination and power of Ministers, that Text (Tit. 1. 5.) insisted on in the Dispute (adde Acts 14. 23.) plainly shews the Apostolical practice of Ordaining Elders in every Church; and in succeeding Ages a succession of Christs Ministers was preserved by the like Ordination, as Ecclesiastical Records do abundantly witness. That Churches parochial should be filled with those that set up a new or no form of worship, and minister holy things before they have received holy Orders, this I think was never heard of in our land, before these our times; and what the consequence will be, we have great cause to fear, even the overthrow of [Page 8] all Religion, and the introducing of Atheism and prophaness among our people. Those words in the late Mournfull Complaint, presented to some Parliament men, are to the purpose: You have placed in many of our Churches, and given the Tithes, and other profits belonging to the cure of souls, to men that refuse to take any such charge upon them, and who are so far from having the affections, or performing the duties of faithful Pastors to us, that they do professedly disown any such relation, and consequently all the duties thereunto belonging: Thence they neither Baptise nor Catechise our children, nor do they administer the Lords Supper in our Congregations, our sick and feeble persons they visite not, nor own it as a duty incumbent on them to take care for our souls. These Ministers I conceive, being not Ordained, believe their ministerial power to reach onely to those select persons that are in Covenant with them, and submit to their Church-way, as if the said power were received from the persons that consent thereunto. Thus have we Ministers that are Preachers to▪ thousands, and Ministers (as themselves say) to some few gathered out of the multitude; the rest of the multitude in the mean time remaining (according to their opinion) almost in the quality of meer Heathens and Infidels: and if they [Page 9] be not such, this seemeth a way [...]o make them so. For, being not owned as Brethren by the gathered Church, and having good reasons not to come into their communion, they are in many places destitute of divine ordinances, without publick Prayers, Sermons, Sacraments, and in a ready way to loose Religion altogether. But why do they not come into the Preachers placed among them by Authority? Because they believe those Preachers, however settled by the civil power, have not received the sacred Office by lawful Ordination: For we may easily distinguish between the Office and the place wherein the Office is exercised. Preachers and Ministers are placed, and confirmed in their places by the Magistrate or Civil power, but they receive their ministerial Office, or spiritual function by lawful Ordination, and laying on of the hands of the Presbytery. This is called the Power of Order, derived, not from the Magistrate or Prince; not from the people (they cann [...]t give what they have not) but from Bishops and Presbyters, who also have received it from their Predecessors. The Ministers, Servants, Officers and Embassadors of Christ, must have their Authority and Commission from Christ, either immediately, as the Apostles had, or mediately by the hands [Page 10] of Elder Ministers, as the lawful Ministers of our time have; nor may any take this honour unto himself, but he that is thus called of God. The people indeed may be said to Call, that is, to invite and intreate Ministers to come unto them, but their Calling or Function is from God. The Lord of the harvest sends in the laborers; the great Shepheard setteth Pastors over his flock; the Master of the Family appointeth Stewards for his houshould to dispence unto them the Mysteries of God.
4. For the administration of the holy Sacrament, that such as have not received the power before mentioned by lawful Ordination, do not administer the Sacrament to all, we will not blame them, because we conceive they have not power of ministring to any one▪ but that they condemn the lawful Ministers for ministring unto the people of their Parishes, the sacred things which cannot rightly be denied them, this we may complain of. In the above▪ cited Mournful Complaint, among many other sad passages, we finde these words: You permit us not to celebrate the memory of our dying Saviour in the Sacrament of his lost Supper, and so deprive our souls of that heavenly food, that our dear Lord hath with so much cost provided for us: We▪ [Page 11] would after many sad violations, renew our Covenant with Christ, and engage our souls more firmly to him, but you will not permit us. You complain of the loosenesse of our spirits, whilest you withhold the bonds that should knit us faster unto Christ; you complain of our weaknesse in resisting corruptions, whilest you withhold the food whereby we should be strengthened; you complain of seism, strife and division, whilest by you the sacred pledge of Ʋnion is detained from us. Surely, I had r [...]ther the Church-gatherers should blame the Minister for his indulgence to the people, than that the people should have cause in this manner to complain of his severity; but the golden mean is to be inquired for. And this is discovered in the ensuing Papers; where the Author endeavours on the one side to avoid the preciseness of some, that admit to the holy Table onely some few persons chosen out of many hundreds; and the loosnesse of some on the other side, who admit hundreds and exclude not some few; namely, such as are ignorant and scandalous, such he would have noted, kept back and avoided, if after due admonitions they will not be amended. Whosoever shall peruse two of the following Papers, the first entituled, A reformed Congregation. The second, The Congregation of S. [Page 12] will acknowledge the Author to be no favourer of ignorance and scandalous living, but one that is studious to advance and increase knowledge and piety, and to procure and maintain good Order. The more cause have I to note either the want of charity, or want of care in that Writer, who in a certain Preface hath snatched the Argument out of the Letter May 26 and contrary to the Authors minde and the many expressions in the Book, put upon him this Thesis, That the ignorant and scandalous must be admitted to the Communion: For it is one thing to administer the Sacrament in a Congregation, though mixt, i. e. though after your diligence in doing your part, there be a mixture of good and bad, as there will be while men are men; and it is another thing to administer carelesly to all sorts, without preparation, without observation, without suspension of such as the Minister is assured, are uncapable of receiving any benefit thereby. That the fear of a mixture is not reason enough to forbear the Sacrament, is (we still believe) evinced by some (at least) of those Arguments. How they are perverted by the Repenter, the impartiall Reader will easily observe, if he please to compare the places. I will here mention onely the last. As we offer [Page 13] the Covenant to All, so must we offer the Seal to All, that do outwardly submit to the Covenant. Out of these words the Repeater frames this Argument: The Covenant must be offered to all; Therefore the Sacrament must be offered to all, even to the ignorant and scandalous: Leaving out the qualification added to All in the Letter; namely, that outwardly submit to the Covenant, by which he might if he had pleased, have understood, those that professe faith and repentance, and outwardly or in the eye of their neighbours, are not rebellious against good counsell and admonition: If profession of faith and repentance, that is, a voluntary subjection to the Gospel be not the proper Quality of a Receiver, what is? And when shall Ministers perform their duty of administration, if they must behold first the work of Grace wrought in the heart of every Receiver? Let the Minister instruct, exhort, admonish his people; let the people also exhort, and admonish one another, yea let them separate and gather as long as they will; yet still there will be a mixture: Perfect purity is reserved for heaven. Labour for purity, labour for perfection we must but in the way of charity and humility, in the way of peace and order. The de [...]ence, not of negligent, but of faithful Ministers in Parish-Churches [Page 14] Churches was the thing undertaken by this Respondent, who whilest he labored to compose the difference by private conference, was unhappily engaged to a kinde of publick Dispute, wherein the Reader will quickly finde a great fault, wandring from the Question, and he will find as easily where to lay the blame. However, it may pass among the scuffles of our time, not the worst. In the Relation we know not of any wrong done to the Opponents, with whom the Respondent wisheth no more contention, but what shall pursue Truth and Peace with the swistest foot. For he is not glad to see the divisions of Protestants and Papists, muchless of Protestants among themselves; least of all, of English Protestants striving to the ruin of our Mother-Church.
All good men will joyn in Reverend Doctor Bernard's most charitable wish, That such as do consent in substantials for matter of Doctrine, would joyn in Discipline, and not let private interests and Circumstantials keep them thus far asunder.
I conclude with the words of an honorable and religious person: This therefore is the best and surest way, because we are all apt to be deceived, to be sincere in our disquisitions, modest in our determinations, charitable in our Censures, [Page 15] and apt to communicate in things of evident Truth and confessed Holinesse.
Mar. 25. 1657.
Post-script.
THe Respondent hath been heavily censur'd for what he said, at the end of the Dispute, concerning Universal Redemption [vide Epist. Davenantii ad Duraeum.] But he saith, he will change his Opinion, when he shall see the following Paper of that Title solidly answered. Mean while, he hopeth he shall (by Gods Grace) patiently endure the loss and displeasure, that in these times attend upon that and other wholesome Doctrines.
The Preface.
THat the patient Reader may see the first Rise of this Dispute between Mr. Barksdale of Sudeley, and Mr. Helme of Winchcombe, we must return into the memory of that time, when, not long after Mr. Helme his coming to that Church, he desired the aid of his neighbouring Ministers to preach in their turns a Lecture there. Mr. Barksdale was of all men most ready (being the nearest neighbour) to co-operate in a work tending to the benefit of that old Town; and I have heard him say, he should be very unmindfull of the good example of his Father and eldest Brother, that aregon before, if he should not in his way also study the good of that place of his Birth: and it is Poverty only, which like an armed man keeps him off from being an eminent Benefactor there. He had the more hope of this design, because Mr. Helme was then lookt upon, not only by those of the Parish that brought him thither, but by others too, even those of a contrary [Page] Interest, as a man diligent in his calling charitable to the poor, fair-condition'd in his behaviour, and moderate in point of religion. So that, as yet, the people of all sorts heard him gladly. Mr. Barksdale was the more confirmed in his good opinion of his Moderation, having in familiar conference heard him much commend Mr. Baxter and his writings, a man indeed worthy of much commendation, especially for his great love and study of the Churches Peace. God direct him and all others in the right way unto it. Well, the Lecture began, Mr. Collier of Blockley (one whom Mr. Barksdale professeth to honour for his Christian temper, and the lovely Graces he hath observed in him,) being the first preacher; and, I remember, before he came, Mr. Helme entertained the Hearers with expounding of the beginning of the 122. Psalm, I was glad when they said unto me, Let us go into the house of the Lord. Which sudden exercise of his was so well approved by Mr. Barksdale, that some dayes after (being a little given to the Muses, because of his daily conversation with some young Gentlemen-Scholars that live with him) he sent Mr. Helme this following Anagram:
The next turn was assigned to Mr. Barksdale, who brought with him his friend Mr. Towers, and obtained leave for him to preach in his stead. One of his reasons was, that he might shew Mr. T. to his friends in that place, and bring him into acquaintance with them. For if you know Mr. B. you know him to be a lover of all learned men, and very glad of any opportunity to serve them, either by himself, or by commending them to his more able friends. Mr. T. having learnedly supplyed the place, the chiefest of the Auditors after met at an Ordinary: where Mr. Helme signified his dislike of so much Greek in a Sermon, and of the Preachers concluding his prayer with the Lord's, using this phrase before it, meekly kneeling upon our knees. This last censure was nothing pleasing to the company, who were all well affected to the Orders of the Church, and particularly a Minister of note in these parts, Mr. M. a little man, but full met all, fell sharply upon Mr. H. What, [Page] saith he, reject the Lords prayer! I come no more into your company. And I think, he was as good as his word. Mr. T. soberly said as much as was fit for the time and place in defense of himself, to the content of the worthy Gentlemen and the rest present. Mr. H. desired, that any man of a different mind from him, would send him his thoughts in writing. And this was the occasion of
The first Letter of Mr. B. to Mr. H. Junii 13. 51.
SIR, My respects remembred, I take leave to trouble you with this Paper, fearing lest the Discourse that past on Tuesday create some further unnecessary dispute. For preventing whereof, it will be good, I think, to mark what is the meaning of both parties. I conceive, 'tis this: You lay by the Lord's prayer, not as if you did not hold it to be a prayer lawfull, yea and commendable to be used in the prayers of the Church (so the Divines of the Assembly call it p. 18. 19. of the Directory;) And you would have people know, that we may pray very acceptably, though not in those very words. And so, whereas it is conceived some have set up that to the disadvantage of other prayers, or perhaps been a little superstitious [Page] in honouring the former, you would bend the stick the other way, and by omitting for a time the use of the words, (though you keep the matter still) teach people to regard the sense as the onely thing. Wherein you are not, I think, opposed by the other side, who hold the prayer to have been used, by Christ's appointment, by the Disciples, and fit to be used by us: (How can this be denied?) yet do not deny but the words may lawfully be omitted, and the sense kept. And surely, it were a very great restraint of Devotion to confine it to any Forms whatsoever; my particular necessities being not particularly provided for by the forms of any other. Which necessities yet my heart may much desire to open to God. And the like may be said sometime of a Congregation; So that, as every Christian must labour to express himself in private (beyond forms;) so every Minister must endeavour after the Ability to deliver to God the needs of his people, as the exigent shall require. And the exigent doth not always admit of preparation. To conclude, we gladly use the help our Lord, and his servants that have gon beore us, have afforded us; We value their prayers, and use them; We do also after their pattern▪ and agreeable to them frame other prayers for our use; And yet after all prepared [Page] prayer, the Christian Soul must be allowed her sudden ejaculations and extemporall ascensions to the Throne of Grace. What would you have more, &c.
The Answer given to this letter was civill, and so was the Reply; but neither is found. Only Mr. Barksdale remembreth, he sent Mr. Medes Diatribae with his next letter, and commended some of the discourses to Mr. Helme, who answerd, that Mr. Mede lived in the time of the Prelates, and no wonder if he did serve that time; wherein surely he mistook the Genius of that excellent scholar, whose learning was accompanyed with equall integrity, as the Reader may finde by his Epistles and life, since published. Mr. Helme his conclusion then was, that he would avoid controversies, and preach Christ unto the people; And thus far all was fair between him and Mr. Barksdale, and so it continued till Mr. Helme began more and more to alienate himself from all neighbouring Ministers, except some few more suitable to his own mind, with whom alone he gave out he would supply the Lecture; And accordingly, when another came to preach, he denyed him, and took the pulpit himself, and there deliver'd such things, which occasioned
Another Letter of Mr. Barksdale to Mr. Helme. Maii 26. 52.
I much commend what you said well of brotherly union and love, but cannot away with this new business of separation. Fraternall Admonition also I much desire should be more practised, but suspension before▪ Admonition I cannot allow of. Clearly, my opinion is, notwithstanding all that I have heard from you and your Brethren, that Ministers are not to be condemn'd by you for administring the Sacrament of the Lord's Supper in their Congregations, though mixed. And for the proof here of I do humbly tender unto you and yours these following Reasons, which I shall be ready to enlarge and press more Logically, if it be desired.
1. Because of Christ's precept, Do this in remembrance of me. This remembrance should be frequent, and not delayed from year to year, on pretence of unpreparedness.
2. I argue from Christ's example. As he washed the feet of Judas among the rest, so (if you will hear the Expositors antient and recent of best account) he admitted Judas to the Sacrament: though he well knew his [Page] unworthiness, and Ministers do not know the unworthiness of those they admit, but hope the best, upon their profession.
3. From the Apostles words, Ye shew forth the Lords death: The Lords death is shewed forth to the Ear of the unworthy Hearer, why may it not to the Eye also of the Receiver, though in the Event he prove unworthy.
4. From those words of the Apostle, where he saith, The word is the savour of death to some. Yet the danger of that must not hinder Ministers from preaching in mixt Congregations: and therefore the danger of the unworthiness of some Receivers must not hinder the administration of the Sacrament.
5. I allege the example of the Apostles, who upon profession of Faith Baptized whole multitudes, and no doubt communicated with them; although it appeared after that they were not all right.
6. St. Paul, directing his Epistles to mixt Congregations, calls them all Saints, because of their holy calling and profession: and those that are Saints in reputation may be admitted.
7. In the Church of Corinth were many disorderly persons (besides the incestuous person) that were admitted. And 1 Cor. 11. [Page] Where he blames their comming together for the worse, he forbids them not to come together, nor doth he check the Minister, and forbid him to offer the Sacrament, but, saith he, Let a man examine himself, and so—Neither doth the unworthy eat damnation to the Minister, or any other, but only to himself. Nor is the Cup of blessing turned by the Minister into a Cup of poyson: (God forbid such language of yours,) but the unworthy Receiver of the cup of blessing loses the blessing through his unworthiness.
8. As the word becomes the savour of death to the unworthy, so are their prayers abomination; yet you both receive them to the Word, and joyn with them in Prayer; and you sing Psalms with them, namely the 100. Psalms, We are his flock, he doth us seed, &c.
9. As the Word is a quickning Ordinance, so the Sacrament is a quickning Ordinance; For it is always accompanied with the Word. Nay without the Word 'tis no Sacrament. If the Word, without the Sacrament, may quicken those that were dead, much more may the Word with the Sacrament. Christ is the Bread of life, both to give life, and to maintain life.
10. You do, I suppose, admit Children of all Christian parents (upon their desire and profession) to the one Sacrament; why do you not [Page] admit the parents themselves likewise to thè other?
11. You have no power to receive accusations and proofs of Witnesses, without which you cannot give sentence; and will you condemn and suspend, or excommunicate, before you have tryed, or upon hear-say? Quis erit innocens?
12. You say you make a separation in the Church, not from the Church; as if it were lawfull to make a separation in the Church. A separation in the Church is a rent of the Church, is offensive, and saddens the heart of many pious, discreet, and charitable persons, that however they like you otherwise, cannot joyn with you in your by-way.
13. We must not deny the worthy, and keep from them the means and pledges of grace, because of the unworthiness of some.
14. As we offer the Covenant to all, so must we offer the seal to all, that do outwardly submit to the Covenant.
Sir, I will add no more at present: these Arguments thus briefly set down, you may consider of impartially. I have left a margin for your Annotations, and desire you to note what you allow, and what you dislike, and so return my paper; that I may endeavour to satisfy you, so far as it becomes one that is a friend to you, and to the people among whom [Page] you are Minister. I must not end, till I have (as I think it my duty) admonisht you to review the Meditations you delivered yesterday, and in your second thoughts judge, whether it he right and charitable to preach,
1. That the Rites and Ceremonies of the Church were heretofore imposed as necessary or equall to Gods Law. See to the contrary in the preface to the Liturgy, of Ceremonies, why some are retained.
2. That a Church of Saints might fifteen years ago best be gathered out of excommunicate persons.
3. That God will add to your separating Church such as shall be saved; [as if salvation were not to be had elswhere.]
4. That Liturgy hath done much hurt among the people. [Remember the fallacy of non causa pro causa.]
5. That the Ministers that joyn not with you, harden people in their sins, and favour their wickedness.
6. That the Apostle speaking of withdrawing from disorderly walkers, forbids to eat the Sacrament with them, though they were not excommunicate. [They might eat familiarly with Infidels not with the brother offending, 1 Cor. 5.] Herein I cannot subscribe to your doctrin, though in any office of love I am your servant.
Postscript.
YOU were a little troubled, me thought, with that Text, 1 Cor. 5. concerning not eating with the offending Brother; and you held it lawfull to eat familiarly, (or at the common Table) with him, but not at the Holy Table. Your reason: because it was lawfull so to eat with Infidels. Sir, you are twice mistaken; for it was clearly permitted to keep company and eat with Infidels, though not with the brother. Read the place. And the Apostle doth not speak of eating the Sacrament, but common bread. A Christian must be so far from familiar converse with such a brother, that he must not so much as eat with him;—No, not to eat. He must avoid his familiar company, lest he partake in his sin, whom he knows to be covetous, a railer, a drunkard, &c. But, if they both chance to meet at the Lords Table (the offender being not under publick censure of Authority) there he may accompany him in that good Action, and not be polluted by him; for the Action is good, and the inward unworthiness is his own guilt, and hurts not another. The end of this Aversation from the offending brother is for his good, for his conversion; [...], 2 Th. 3. 14. That he may be ashamed. The [Page] end of my Admonition to you, is that you may not be ashamed, but in the most hansome way you can, amend your error, and no longer rail Humfryes of Free Admiss. p. 78. My Brethren, there are some touches of the Law and Superstition on you. You know what a sacred thing was made of the Communion-Table, when the Rayl was about it. Now I pray, think how you refine and spiritualize your old superstition, by putting a spiritual rail about the Sacrament, when you debar poor sinners from coming thither. Let us take heed, there will be something of the Pharisee in these spiritual-proud hearts of men; there will be setting a rayl stil about the Communion-Table. about the Holy Table, and fright the people from it.
Mr. Barksdale expected Mr. Helme should now shew himself an example of meekness in accepting brotherly Admonition, which he had commended so much in his Sermon, but found it otherwise; for, neither was the paper returned according to his request, nor any Answer at all, but the letter was shewed to his party, and from one of them Mr. Barksdale received this loving Advice following:
A Letter of Mr. Tr. to Mr. B. Junii 1. 52.
GOod Sir, The good respect I ever bore to your industry, learning, peaceableness [Page] and integrity, makes me, having seen a letter of yours, savouring of some sharpness, to be bold to give you advice worth gold. 1. That you would write no more such letters: you know not what use may be made of it. If you had the letter again, I think you would never send it. 2. That you will not think your self ingaged in conscience to contend against any particular form or disciplin tolerated by the Magistrate, especially seeing I and the rest do by no means judge any man to be scandalous, because he is not of our form, but desire all brotherly love and fellowship with you and them. Good Sir, consider of this mine advice, and if you cannot take it well, yet do not take it ill, because tis the advice of your assured loving friend.
The Answer returned Junii 5.
WOrthy Sir, Although my Letter, written (as I conceive) on a very just occasion, and in a friendly manner to Mr. Helm, be not yet vouchsafed any answer, yet have I this fruit of it, that you, upon sight thereof, have been pleased thus far to shew your love to the Writer, as to give me your Advice: Advice led in by so favourable an elogy of your undeserving friend, that were the Admonition sharper than any point of my letter, [Page] yet should I think my self bound to take it well. Monere & Moneri: you know the rest. I do not only not take it ill, but heartily thank you for it, and will obey it, preferring your judgment herein before mine own. For truly when I consult with my self (give me an ingenuous liberty to speak a little boldly with you) I can see no cause but I may write more such letters. That letter hath two parts: one defensive of many Ministers, for their life and learning, well approved; the other admonitory, desiring a revisall of some points deliverd by that Preacher my friend. In the Defense I have certainly said somewhat that cannot be refuted by silence; nor, as I think, by words: And in my Admonition, I have touched that which ought to be retracted, or at least excused. Why am I not answered by letter; if I am wrong, to be reduced or informed; if I am right, to be confirmed. To give no Answer, in such a case, I confess I cannot reconcile with the Rules of humanity which I have learned, and which I did believe my friend would not transgress. The true use of a letter is thereby to understand the writers mind, and so to give him answer: what other use may be made of it (as you say) truly I know not; but I esteem it not worthy to be seen by Superiours, against whose [Page] command, I am so far from contending, that I will not publickly condemn what they publickly commend. But (to speak to your second) it hath been esteemed heretofore very conscientious to contend against some things tolerated by the Magistrate; So did many zealous Preachers contend against sports on the Lords day tolerated once, and so do some still contend against Usury tolerated yet. And for Forms and Discipline, the Old way, you know, was preached down, when the Laws and Magistrates did endeavour to uphold it. These preachers I cannot defend, but would say something for them, if it had been a Form tolerated only, and not establisht. For we look upon a Form tolerated as a thing not approved by the State, but winked at for a time, and dispenst with to content a party or side. A Form tolerated is at most but for triall: and so long as it is put to the triall, it may be contended against, not by force, but by argument and disswasion. Nor is this to oppose the State, or cross their Intention; for til they declare their Mind, it is presumption in a private man to intrude into their Counsells. And therefore while things are under Consultation (as now) it cannot be justly called opposition of the Magistrate, if one dispute (in a familiar letter) [Page] against that which they tolerate. Nay, the liberty of familiar letters, you know, is of greater extent. For my part, there is none gives more to the Magistrate in matters of Religion, that I do; none is more ready to submit to laws in all things not cleerly contrary to the Highest Law. And for the present Toleration, although I think I may safely take the liberty (is not this also a part of the Toleration?) to discourse of such matters either by letter or otherwise; yet I will obey your Advice, as I said: and I cannot chuse but commend your Moderation in not judging any man scandalous for not being of your Form. Though out of Form, I am really, Sir, your Servant in Christ.
Another to the same, not long aster.
GOod Sir, Having not the leasure at present to attend you at Stow, I send my letter to to salute you and your good company. I have considered upon your Argument yesterday (taking advantage from the rubric in our Service-Book) That Catechizing and Confirmation must go before the Sacrament of of the Lords Supper: Therefore your New Covenant. The Antecedent is in the rubric after the Form of Confirmation. And I cannot [Page] defend the former neglect of Confirmation in the Bishop, nor any present neglect of Catechizing by any Minister. But seeing there is now none of that Confirmation to be had (a great want in the Church I think) what if the Minister do his part in instructing people in the Catechism, and the people not only make Confession of Faith, but profess Repentance, Charity, Obedience; nor hath the Minister any assurance, no nor just ground of suspicion that they are not sincere, shall he not admit them to the Lords Table? I would not presume to condemn all the pious and learned Ministers of the Church of England, that have administred the Sacrament upon such tearms. When we cannot have all done we would, we must be content with what can be done, as the case standeth, Well, Confirmation I grant is commanded as convenient and profitable, not so necessary, but that, in case it be wanting, the Sacrament may be administred. Now, to the sequel: How your Covenant can serve in place of Confirmation, I do not yet understand. It consisteth only of the Confession, resolution and promise of the Covenanters: whereas Confirmation, or laying on of hands, is an act of the Bishop to certify the person confirmed, of Gods favour and gracious goodness towards him: [Page] and it is joyned with prayer and benediction, wherwith the party is thought to be strengthned and encreas'd in grace. Your Covenant, I grant, is somewhat like the Answer in our Catechism, where the Catechized undertaketh the Baptismall vow made in his name, and promiseth by Gods help to perform it. And surely that is done by all that come with us to the Lords Table. And approaching to it in the quality of such as repent them truly of all their sins, are in charity with their neighbours, and intend to lead a new life, they do renew their Covenant, and in taking the Sacrament have the seal thereof: as tis very requisite, nor do I yet see how Ministers can refuse to give it.
Sir, shall I be bold in secret to ask you, what great deliverance is the ground of your Covenant. I doubt of it, because upon the late deliverance from the Scotish Invasion, all hopes were cut off of reforming this Church according to the pattern of Scotland, which, unless I am deceived, was one end of the Scotish Covenant receiv'd in England. I deny not great Deliverances, but I take advantage from the Scots Covenant, and say, that the Friends thereof, instead of Deliverance, have had a totall overthrow. Give me a little light in this, and reconcile the Covenants [Page] in the religious part of them: for I meddle not with temporals.
That which you said (as I take it) of peoples having excommunicated themselves, by a defection from the Gospel in life and manners, which is you say in effect all one as to fall from the Faith, must be explaned by you. For Apostacy from the Faith and profession of Christ cuts a member off from the Church, and Corruption in manners doth but make a diseased member, and such a one must be cured gently.
I remember a Covenant somewhere in Mr. Rogers his 7. Treatises, a Book Dedicated to King James: I would gladly know, whether such a one as that might not serve your turn,
Reader, I am tempted by the mention of the Covenant in the former Letter, here to insert what seems to have been written about this time.
Queries of a Christian Brother, which he desires may be answered before he enter into the Covenant held forth at Winchoomb.
1. WHether it be lawful for any number of people thus to combine, without direction of Authority, which is wont to be jealous of Meetings, lest under pretence of piety somewhat else be intended.
2. Whether all that is moral in this Covenant be not conteined in the Prayer of all Communicants the old way, to live a godly, righteous and sober life, and in the profession to repent of former sins, and lead a new life.
3. Whether all that are Catechized the old way, do not take on them as good a Covenant, when they answer, Yes verily, and by Gods help so I will, &c.
4. What is meant by the corrupt and formal way of worship, whereof they are ashamed. If the worship established in the Church of England, is it not a false and scandalous expression?
5. What is meant by all other Godly disciplin: if the use of the Keys; where have these Covenanters any Commission?
6. Whether they can be said to keep the [Page] Unity of the Spirit in the bond of Peace, that innovate in the Church, and divide without cause?
Queries upon the Covenant at Winchcomb▪ 1652.
1. VVHether it were not much better and more needful for the People to repent their departing from the Vow of Baptism, and from the Orders, and Ministry of that Church wherein they were Baptized, than to charge the Worship thereof as corrupt, when the corruption is only in themselves?
2. Whether any People can have enjoyment of all Gods holy Ordinances, that have not any Minister among them Ordained after the Apostolical manner?
3. Whether Ecclesiastical Power be grounded in the People, and not derived from Christ and his Apostles by a succession of Churchmen?
4. Whether it be not Schism to cast off obedience to the antient Apostolical Government of the Church? And to be of these new Congregations, to communicate in Schism?
5. Whether Schism be not a great crime? when as every Christian is bound upon his [Page] Salvation to maintain the Unity of the Church.
6. Whether any example or pattern of a Congregation, without dependence upon some higher Ecclesiastical power, can be found in any Age till this last?
7. Whether mutual Admonition and all that is good in this Covenant may not be practised keeping our dependence still on the lawful Guides of the Church?
8. Whether they can be said to walk humbly and inoffensively toward All, that take upon them▪ to condemn the whole Church as corrupt, and renounce Communion with all that joyn not in this Covenant?
Another Letter to Master H. about the same time.
ALthough I have promised to write no more Letters, such as the former, wherein, it seems, you have found some dislike that you will not tell me of; nor will I oppose your new Church-State any further than in modesty and charity I may: yet having missed of your Company to day, and having understood by Mr. Tr. that you have had a report brought you concerning [Page] your Orders and Me, I desire you not to believe it, before you hear me; and the like I desire concerning any Report you hear of my Preaching. One thing more: Whereas I am informed that the last Lords Day you were much in confuting my Interpretation of 1 Cor. 5. 11. and brought consent of Interpreters, that, [no, not to eat] is not, as I understand it, spoken of common eating, I have here transcribed Diotat's note. No, not to eat [Namely in common course of life: shun all manner of voluntary sweet and friendly conversation with him. The same shunning of Infidels was not required: and therefore you must acknowledge your proof weak, They might eat with Infidels, Therefore much more with Christians. I will trouble you with his note upon v. 4. When ye are] He speaks to the Pastors and Conductors of the Church. The meaning is, Being gathered together in Ecclesiastical judgement, having this my Declaration, &c. Whereby you plainly see, your foundation for an Independent Congregation taken away. Pray Sir, weigh this, and if you please, the former Letter, with the same quietness of mind, wherewith I wrote it, and return me two lines of Answer, that I may know my friendly Office is not lost: and take you the same [Page] liberty of correcting me, who am your Christian Friend.
No Answer was returned to the former Letters, and so there was a Cessation till the next year. But in the mean time this following Paper came to my hands, supposed to be written by Mr. B. out of a desire to have somewhat done in the way of Reformation by the neighbouring Ministers to take away somewhat from the grievous Criminations Mr. H. and such others usually cast upon them, as hinderers of piety, and hardeners of the people in their Sins. This Paper, I believe the pious Reader will take kindly from me, intitled
A Reformed Congregation.
1. WE do in thankfulness acknowledge the great Mercy of God, in not giving us up utterly to confusion and desolation, but preserving us under any Government, wherein Law and Justice is so administred, that we may (if we be not wanting to our selves) lead a quiet and a godly life; And we content our selves with the present State, not seditiously seeking after changes.
2. We do much honour the Church of England, wherein we have been Baptized and bred; and, notwithstanding any small [Page] faults in the Constitution and Disciplin, or great faults in the late Officers and Governours thereof, we insist upon the same Grounds, and adhere to the same Church, as it was in Queen Elizabeths time defended against the Roman by Jewels Apology, and against the Innovators by Hookers Ecclesiastical Politie.
3. Yet do we not think all the forms and rites thereof so necessary, but that we may (as discretion shall require) omit them upon occasion, and in their stead (without coutempt of the former) use some that are different and serve well for order and decency in the service of God.
4. To rest in any forms and rites whatsoever, and to serve God only externally, we hold a very imperfect and unacceptable serving of God, who requireth chiefly the heart. But, as God hath made both our Bodies and Souls, and Christ hath redeemed Both; so do we desire to glorifie Him with Both. And, as we would express the power of Godliness in our lives, so would we also preserve a decent form of it (such as is for edification) in our Assemblies.
5. The Litury of the Church of England (for the substance and main of it) we heartily embrace; but in the use thereof shall not retain any thing offensive and opposite to the [Page] present Government: but in all our Religious exercises shall be as careful to shew our due submission to the Magistrate (which all good Christians have ever done) as our reverence to the Antient Church.
6. That Sum of Religion contained in the old Catechism, we do especially commend for the education of Children: And we shall then think our selves good proficients in Christianity, when, with the profession of the necessary Articles of Faith, and due participation of the Sacraments, and frequency of the Word and Prayer, we joyn the careful daily practice of Gods moral Law, and of those excellent Evangelical precepts of our only Lord and Saviour Jesus Christ.
7. Difference of opinions in lesser points and matters shall not make a breach in our Charity and Communion with one another: Nor shall we for any such difference be alienated so much or estranged from any Christians in the whole world, but that we shall be glad to communicate and close with them in all that is good and lawful.
8. That we may (for the present) supply the want of publick Church-Government, as well as we can, we resolve to put into more diligent practice that command of Christ concerning fraternal Admonition; First, by [Page] one in private, then by two or three, and lastly by the Church or Congregation, or those that represent it: And whosoever shall obstinately stand out against the last Admonition, with such a one we will have nothing to do, but avoid him so far as the Law of Nature and this Nation will permit.
9. This our Congregation shall be guided by one or more lawful Ministers, assisted with such Officers as our Necessities shall require, and the Church by common consent shall elect. And▪ as we cannot like of those that factiously draw away people after them, that belong to other Assemblies; so shall we be careful not to offend in the like manner by trespassing upon any lawful Minister, or distracting, and disturbing any other Congregation whatsoever.
10. Our great Business shall be (by Gods grace) to live soberly, righteously and godly, That being the end of the Gospel: and in all external and indifferent matters we shall conform our selves to the Law of the Land, and to such Rules of Civility and good order, as we can learn by our selves, or by the examples and directions of the most prudent.
11. And lastly, we shall be in preparation of mind to conform unto any Church-Government, which the Supreme Power shall settle [Page] over us according to the word of God: And (in case none be setled) we shall endeavour to join with other neighbouring Congregations, and receive what influence we can from some Overseer of the Primitive and Apostolical temper.
THe last Spring Master B. encreased his diligence, and doubled his pains at Sudeley, considering how many of his friends and acquaintance at Winchcomb, and of his most Honourable Patron's Tenants, were become almost like Sheep without a Shepheard; some frequenting that Parish-Church indeed, but bringing home their ears tingling with the strange doctrins, and uncharitable censures and reproaches of the Preacher; others absenting themselves from the Church, and contented with their private reading and devotions at home; others looking about where they might find a more comfortable Ministry. Upon this consideration Mr. B. not consulting with flesh and bloud, not fearing the threats of those violent men, not seeking any profit to himself, but meerly the glory of God and the good of Souls, opposes his endeavours against the separation, shews the danger of faling off from a true Reformed Church, exhorteth to Communion with Pastors of a [Page] regular Ordination, reproveth the license of the times, wherein so many without lawfull call, without commission, venture upon holy Ministeries. The people hereby erected, and (as I have credibly been informed) being publickly told by Mr. Helme, that if they could not comply with his way, they should not dissemblingly come to hear him, but provide otherwise for themselves, they in great numbers frequent Prayers., Sermons and Sacraments at Sudeley. This pierced Mr. Helme, and although he would not answer what Mr. Barksdale had written to him, he inveighs against him in his Pulpit, condemnes his Preaching, and his Sacramenting, and this in no milder language than of murdering Christ and the souls of men: This was the occasion of
Another Letter to Mr. Helme, Maii 23. 53.
MR. Helme, I have this long time much desired some friendly conference with you, but not yet finding the opportunity, I take the liberty to send you this Letter after my former letters which I suppose you received, though you returned no answer. I would not divert you from your better thoughts by troubling [Page] you to give any long answer, a few lines shall be sufficient to me. Only be pleased to let me know the reasons of that vehemence you have often used in condemning your neighbours, Minister, and people, particularly for the Holy Sacrament administred among them. Must we forbear that part of our Ministry, because some are unworthy receivers? Then it seems we may not preach for fear our Sermons may prove the savour of death to some. The accidentall evill following by reason of some (not known) defect in the recipient is no discharge to the Minister, nor need it deter him from doing his part. But we must not admit the unworthy. Nor do we admit any but upon an apparent worthiness, that is, upon profession of Faith, and repentance, and newness of life. But they make not good their promises: The more are they to blame, that do not. Let not their falsness be laid upon the Minister; for he's not guilty of it, no more than a Magistrate that gives an oath to Jurors which they through their own negligence do not performe; or than a Minister; that offers an Engagement or Covenant to people, when yet some of them are found afterwards to have entred into it not sincerely. Sir, I cannot see, how you can secure your self at any time, so that your Ministrie [Page] may not be employed on those who may (possibly) turne it to their hurt. Those bloody words that are reported to have fallen from you in publick concerning people in Hel crying out upon Ministers for damning them by giving them the Holy Mysteries, cannot be excused; Nor are you to censure any for unworthy receiving unless you know them to be such; and if you do know them to be such, I think you are rather to admonish them in privat, and pray for them, than publikly to rage against them. I will not trouble you with more of this. Yet one word more I must take leave to add, and ask of you, Why you complained to the Justices at Winchcomb Sessions last that you had malignant Neighbours. Sir, you are not to endanger any man's name or estate by such a character that is a professor of that Religion which Christ hath taught, that submits to the Higher powers, that desires to live peaceably with all men. Such a one particularly doth he profess himself to be in truth, who also is,
A Reply presently upon receipt of Answer to the letter of May 23. Jun. 8. 53.
To shew my respect unto you, and the desire I have you should have any fair satisfaction concerning my doings, I shall give some touches upon the severall parts of your letter, passing by the ill language in it (proceeding not from your reason, but passion) and being very well assured, that many pious and learned men (equall to the best of your Approvers) doe concurre against you in the charge of uncharitableness, and do not think fit to conform themselves to your example.
Ad. 1. The wicked men cannot be said to be hardened in their wicked wayes by us that promise them life onely upon Gods terms, if they repent and believe the Gospell; Nor have they that are convinced of sin by you at Winchcomb any other salve from me at Sudely to cure them but the promises of the Gospell upon their Conversion. Yet do not I confess that every thing you call sin, is so; How many good things have you called evill? That of Ursin is not pertinent unto me, for none are acquitted Verbo visibili, that are not also Verbo audibili. Both wayes are they acquitted that are truly that which they profess.
2. This Ordinance is no otherwise prophaned than others are, by unworthy partakers. Prayers of wicked men are abomination, why do you let them prophane your prayers at Winchcomb? As to Ezec. 44. And other places elsewhere, I must confess you have an unhappy skill in making the Scriptures look kindly upon your selves, and with an ill aspect on such as are not of you. Before that Text will serve your turn, you must prove our people are the uncircumcised in heart, and gone astray after Idols?
3. Tis no guilt at all to see men making a solemn memorial of Christs death, and praising him, & promising to obey him better than they have done. Hag. 2. 3. Is sure mistaken by you, 1 Cor 5. 6. justly condemns the countenancers of the Incestuous person, and is not pertinent to them that make an open detestation of all sin. 1 Cor. 5. 11. requires that Christians which are fornicators, drunkards, &c. be avoided and not eaten with, which is clearly spoken and interpreted by all the learned interpreters (I believe) of abstaining from familiar converse. Yet no man denyes but such are to be excluded also from the Holy Table. But this must be done judicially. There is not wanting diligentia debita in the Minister when he gives instruction and admonition, [Page] and admitts none whom he knows or is informed of to be in that black rowl. The Discipline Authoritative in the places cited, Matth. 18. and 1 Cor. 5. is conceived to belong to other Overseers † than you or I. Your comparisons prove nothing. Nor is the case alike. We give that which is good to those whom we in charity suppose to be well affected. † See the Author of binding and loosing.
4. If there had been only Prayers and not wars for Reformation, many think it had been the more Christian way. But Sir, was not the Reformation fought for a long time, Presbyterian? That's not yours; Nor is yours established. I perswade all to light and purity.
5. I assist the true Reformation, in preaching piety and charity, and admitting such to Communion who vow holy vowes. And I think they are of the best sort. My cure at Hawl. and Sudely is not comparable to your large Diocese. And for gathering a Church, truly I am ready to serve all my Christian friends that (upon the liberty granted under this Government) will make use of my Ministry.
6. For Matter and Form, our congregation (I trust in Gods mercy) shall not be ashamed to look upon yours: and we endeavour [Page] to be above you in our humility (at least) and charity. And if you will inform against any member, and prove the accusation, he shall feel our Discipline. But I perceive by what you add, you are misinformed, and so may I be. God send us more of the Gospell-Spirit.
TO your Rule, where no excommunion, no communion, I answer, that the power of Excommunion is in the Governours of the Church, (and I conceive) belongs not unto particular Congregations. For before judgement given, there must be a tryall by examination of witnesses, &c. Do you keep such a court in your Church? pray shew me the Commission for it. Now, if the Government of the Church be hindred or excluded, the blame must light upon the Enemyes thereof; and particular Congregations must enjoy the ordinances as well as they can. Besides, by your Rule, all the Congregations of England in former times had no right to Communion, because they owned no power of Excommunion: only they could present faults, and so must leave them to the cognizance of their [Page] superiors. As for 1 Cor. 5. You must not look upon Corinth as a single Congregation, but as an Episcopall See, according to some: according to others, as governed by a Consistory of Presbyters. See the Expositors.
4. COngregatis vobis] Erat in veteri Ecclesia ordinatum presbyterium: hoc est, Collegium Seniorum, cujus, omnium consensu, prima erat cognitio: inde res ad populum, sed jam praejudicata, deferebatur.
11. Cum tali nec cibum quidem sumat is] Per cibi communicationem intelligitur vel contubernium, vel interior convictus: nihil enim prohibet, quo minus, si in diversorium ingressus, videam excommunicatum quempiam assidere, simul cum eo prandeam: ne (que) enim ejus excludendi mihi est potestas.
C. 11. 28. Probet autem seipsum homo] Ne (que) vero perfecta aut fides aut poenitentia requiritur; sicuti quidam perfectionem quae nusquam inveniri potest, nimium urgendo universos mortales in perpetuum à coena arcent.——Fide setiam inchoata ex indignis facit dignos.
29. Qui ederit indignè]—offerri illis corpus, licet ejus participatione sua eos indignitas privet.
[Page]34. Caetera qu [...]m venero disponam] De externo decore loquitur, quod ut in libertate Ecclesiae positum est, ita pro temporum, locorum, hominum conditione constitui debet.
C. 13. 7. Charitas omnia fert, omnia credit] Simplicitatem & humanitatem in judicando hic requirit, & asserit esse perpetuas Charitatis comites. Ita fiet, ut homo Christianus falli sua benignitate ac facilitate satius esse ducat, quam sinistra suspicione fratrem gravare.
Idem in Ep. ad Philip C. 2. v. 3. Nihil per contentionem] Excitatur contentio dum suam quisque sententiam pertinaciter vult tueri.—Inanis autem gloria animos titillat, ut unicuique blandiantur sua inventa. Sed per humilitatem.] Ex stultâ nostri admiratione nascitur fratrum contemptus.
Reader, I shall here take leave to impart unto thee another paper written, as I think, about this time, when Mr. B. grieved at the virulence of the Adversary, and studying to deprive him of all occasion of evil-speaking, set down and presented to some worthy friends, this Model for
The Congregation at Sudeley▪
1. THe Rector is a Presbyter of the Church of England, and hath some discreet men of the Congregation for his Assistants to advise with, and to use as occasion shall require.
2. On the Lords day he Preacheth once or twice, and also the Church-Catechism is repeated at certain times by the younger sort.
3. On Saturday in the Afternoon (or at another convenient time) he explaneth some part of the Catechism, and taketh the names of such as desire to be admitted to the Communion, and giveth particular aid, as necessity shall appear.
4. Every month is administred the Communion to as many of those that have given their Names to the Minister as have received Tokens from him. Which Tokens they receive on the Eve of the Communion Day.
5. A prime duty of the Assistants is to have an Eye to the Conversation of the rest, and to admonish them that are faulty, and to acquaint the Minister therewith, if need be, that scandals may be avoided.
6. The persons that are put off till the [Page] Communion day take it not ill, but use the time allowed them, for their better preparation, knowing that this business is of the greatest moment.
7. This Congregation beareth charitable affections, toward all other Congregations whatsoever, and prayeth for the union of all Christians, and the recovery of all holy Disciplin.
I omit some other letters of Mr. B. to Mr. H. because they contein little but a repetition of what is said in the former: and for Mr. H. his Answers, those I have seen have so little of Charity or Civility in them (to speak most gently) that I conceive it will be no wrong to the Reader, or to him, to let them dye; nor will Himself, I believe, think fit to bring them into the light. Next then shall f [...]llow
A Letter of Mr. B. to Col. A. Jun. 53.
You are a Gentleman and a Scliolar, and in both names I have reason to expect courtesy from you in a fair perusall of the enclosed, that my cause may not be made worse than it is by misapprehension. The sum of the letter to which here is a Reply, is but [Page] this; To administer the Sacrament to the wicked, as such, is many wayes unlawfull; You administer the Sacrament to the wicked, as such; Therefore, &c. A bare denyall of the Minor is sufficient on my part, and I look upon the charge as very uncharitable, without further proof. Methinks it becomes not any modest Christian, to accuse strongly, and prove weakly. But let me retort thus; To admit to your Prayers and Sabbaths the wicked, as such is unlawfull; You admit to your Prayers and Sabbaths the wicked, as such; Therefore, &c. Sir, I am much mistaken in all the practice of the Church, if excommunication doth not as well exclude the wicked from the society of prayers, as the Sacrament. By your means I hope for further light, and some Logicall Account of this business in controversy. And I am willing to attend you at your Call, to be taught by any man of a Christian temper. I shall take leave to adde here some what relating to our discourse yesterday, concerning Judas and the Passover. I say the presence of an hypocrite disclos'd pollutes not the Ordinance: because Judas was such a one, [was he not known and discover'd by Christ, to be a Devill?] and yet he was present at Christ's institution. Consider, I pray, of the passage John 13. there is mention of [Page] the last Supper. After the first part of it, Christ rose and washed his Disciples feet, then he lay down again, and proceeded to the institution of the Holy Sacrament, at which Judas being present, received the peece of bread, [...], which Christ [...], having put his hand in the dish, gave him. Judicent eruditi. Again, I say, Christ at this Passover did not eat the Lamb; for the time of slaying the Lamb was not yet come. The Lamb was flain and eaten by the Jews, 'tis plain, after Christ's passion. For they would not enter into the Judgment-Hall, lest they should be defiled, but that they might eat the Passover. John 18. 28. What Passover then did Christ eat the night before? Not the Lamb, but unleavened Bread and bitter herbs. After that, followed the Postcoenium, wherein the Holy Sacrament was instituted. This I shall make out further at our Meeting, and you shall see we may be very confident in some opinions without any true ground. I am Sir,
Thus did the poor man labour to make his peace with the Adversary, but in vain, and [Page] being now weary of this endless controversy, he sought after some refreshment in the company of some Ministers his friends, not very remote, and endevoured to hold a meeting with them at some convenient times for mutual conference and comfort. And that the Meeting might not be obnoxious to the Censure of such as watch for advantages, He sent to Mr. To. the following paper, which although it came not to the effect therein particularly mentioned, yet hath attained its general end, and made way for the Lecture now begun among us; and unless the people be over-cold in their Affection to the lawfull Preachers; or themselves, some of them, afraid to do their duty, it is like to continue. The paper mentioned, with Mr. T's answer, is not ashamed here to offer it self to the Candid Readers view:
Amica Collatio.
1. † De Deo. De Homine.1. THe end of this Collation is not for any Indulgence to the Body,2. De Christo. De Ecclesia. but for refreshment of the mind, and cherishing one another3. De Scriptura. De Traditionib. in the Studies of good Learning and Religion: [Page] 4. De Peccato. De Gratia.and therefore here shall be more Discourse than Drink.
5. De Angelis. De Sanctis.2. Every one of the Company, consisting only of Scholars, shall stand to his six-pence Commons, and if he come not, shall send his money7. De Lege. De Evangelio. with a letter of excuse; otherwise, he shall pay it double. 8. De Baptismo. De Eucharistia.Those present shall not exceed above the other six-pēce6. De Imaginibus. De precibus. apeece in bread and beer and other pertinents.9. De Fide. De Operibus.
3. This Meeting shall be the first Tuesday10. De Votis. De Juramentis. in every Month, unless the day be (upon some exigent)11. De Pietate. De Charitate. changed; and every one in his turn shall provide a Latin Lecture12. De Patientia. De Spe. to be read at the appointed place, immediatly before dinner, not exceeding half an hour,Huc spectant fere omnia. upon two Heads [Page] of Theology, according to the order of the Catalogue. †
4. That Lecture shall yield matter of Discourse, pro and con; and for the more variety of Conference every Fellow of this Society shall bring some pocket-volume, or some new Tract to be communicated to the rest, and considered in the By. And moreover, They shall impart what Intelligence they have De Rep. literaria.
5. That the Society may be the better furnished for their private Studies, they shall give each other a Note of such Books as they can lend in exchange for other, and the mutuall returns shall be made within the month; That none may be a loser, some record is to be made hereof.
6. In this Meeting nothing shall pass that may either be offensive to the Commonwealth, or injurious to the good Name of any private person, living or dead; And every one shall use all Gentleness and Condescention of the other, remembring who hath said, He that is greatest among you, let him be servant of All.
Qu. 1. Whether it be not the Duty of the lawfull Ministers to shew some extraordinary zeall and care in preserving people in the [Page] Unity of the Church, when so many unordained men, are so zealous and diligent to draw them into separation.
2. Whether Communions ought not to be celebrated, at least, thrice a year, according to the Rule of the Church: and to that end the People to be duly prepared by Catechizing, and, where need is, by particular Conference.
3. Whether the lawful Ministers, for their mutual encouragement and furtherance in the work of their Calling, ought not to associate themselves, and at certain appointed times of meeting perform some Exercise by turns.
Mr. T. to Mr. B. Aug. 30. 53.
YOur's I received on Friday; that and the afterday was ingag'd in the service for the third day. On Monday I communicated the enclosed (which now I return) to D. We do so exceedingly approve it, and the compiler of it, that we heartily desire you, who are so prudent a [...] to the young society, either to bring the same Paper with you on the first Tuesday of the next Month, or another Paper, with Additions, as you shall [Page] think fit (though in point of Laws, as in Cases of Conscience, the excess of determinations may be offensive) to be communicated to New College, so contrived, that to prevent any possible exception, we may impart the view of it to him that sits at the Helm, and if not desire, yet give way for his concurrent society in the innocency and industry of the design. We think when we do hunc lapidem movere, we do amoliri omnem. God direct and prosper you and us.
It was not long after this time, when Mr. B. having celebrated the Holy Eucharist at Sudeley, Mr. H. as his manner had been before, crys out, Murder, in his Pulpit, and withall makes shew of a readiness to confer with any body, and make good his charge. Which news was brought Mr. B. by one of the Baylifs, and by the same hand a few lines were presently sent by Mr. B. signifying to Mr. H. that he was glad to hear now of an offer of Conference, and that he would be ready to wait upon Mr. H. at his time and place before some discreet Auditors of his choice, to answer his charge, and give him account of his doings at Sudeley.
To this note, after three weeks interval, [Page] had Mr. B. answer brought him to his house in these words of
Master H. to Master B. Octob. 19. 1653.
MAster B. I received your Chalenge, which you sent by Baylif T. and am willing to answer it (in the strength of God:) and because you give me liberty to choose time and place, and Auditors; Sir, I do choose Nov. 9. next following for the day, and the publick meeting house of Winchcomb for the place, where I shall not fail (God assisting) to be ready to prove,
‘That such a mixed Administration of the Sacraments, that is usually practized in the Parishes of England, is unlawful in the Administrators in giving, and the People in receiving.’ As for the persons before whom this Conference shall be held, I shall choose my despised Brethren who are Pastors of the Churches, and those simple Disciples (as you call them) over whom the Holy Ghost hath made me Overseer. You have the liberty to choose what sober persons you please. Sir, if you resolve to maintain this unchristian practice in your self and others, [Page] you shall meet at the time and place aforasaid an opponent of
Your chalenge is so triumphantly reported about the Country by your friend, that I believe here will be many Godly persons of the places adjacent.
Master B. to Master H. Octob. 20. 1653.
THat which you are pleas'd, in your military language, to call a challenge (which yet you have been so wary as to answer after three weeks space) was indeed a friendly Civil request, that I might wait upon you at your appointed time and place in the presence of some discreet witnesses (that is, in some neighbours house, as the bearer could, and did assure you) to answer your charge against me for my Ministring at Sudeley. Your publick meetings I do not approve: they tend to faction in the Church, and perhaps will end in sedition against the State, if you be not the wiser. See Sleidan's Commentaries, of the disorders of Germany. But Sir, [Page] if you please to meet me on the Lords da next at night, at Mr. F's He was waited for, in one quarter of an hour's but he came not. discourse (possibly) we may contrive some way for your satisfaction,
Mr. B. to Mr. P. & Mr. Tr. Oct. 20. 53.
I have some reason to think that you are misinform'd by Mr. Helme concerning me: wherefore I trouble you with these few lines, to assure you, that I am so far from despising you, that I do not use to mention you sine honoris praefatione, and in my heart do much value your learning and piety; yea, I do reckon you in the number of my honor'd friends:
That first. Next, whereas I am required to answer at the publick meeting▪ place at Winchcomb Novemb. 9. before a confluence of those that are called by my opponent the Godly, and am named the Challenger, I truly profess unto you, that in my note to Mr. Helme, about three weeks agoe, I only desired [Page] him in humble manner (grounding my request upon what the bearer told me of his readiness to conferr with any man of a different way, and to make good his cause) to appoint a time, place, and some discreet persons, to be witnesses, and I would wait on him. Let him shew you my Note. I never heard of any good order at any late-publick popular disputes; and it is against my peaceable disposition and Studies to engage my self to the noise & factions of such meetings. 'Twill be better sure, first to corfer in private: I will meet Mr. Helme at Mr. Freemans house, if he will; The sooner the better; Let him chuse some se [...]ect friends of judgment▪ and I shall be glad to have both of you present, to keep us within the Laws of Academicall Disputation.
Upon which meeting, if we can agree upon any publick orderly way of Tryall, that may tend to a good effect, with leave of Superiours, I shall, God willing, be ready, and either answer or oppose, so far as it concerns me. I most desire to confer by letters with any sober Divine,
That same week was sent to Mr. H. a paper conteining three false Doctrins to be confuted at Gods house in Winchcomb by some neighbouring Ministers Novemb. 9. with an Epigram to the erring Brethren: Papists look one away, &c. See it immediately before the Dispute.
Mr. H. to Mr. B. October 31. 53.
There was a nameless paper sent to me with three questions and a Libell at the end of it, directed to the erring brethren; the Messenger said it came from you. I desire to know who those erring Brethren are. The question I propos'd takes in the substance of what is in difference between you and me; And I shall be ready the day and hour appointed, viz. 10. of the clock on the 9. day of November next, at the Meeting-house at Winchcomb, which you Idolatrically call God's House, to justify (through Grace) that assertion I sent to you, and I do desire your positive Answer, whether you will be there or not to answer, as you first proposed, my opposition.
Mr. B. to Mr. H. November 1. 53.
I am very prone of my self to wait on you either privately or publickly, but you know, I think, or may know, that my Intention was for a private meeting. I am assured by some judicious friends, that no scholastic Order is to be hoped for at your publick Meeting: Wherefore I may without any injury to my Cause decline it; being ready to answer, either by word before some discreet witnesses, or by writing, as you shall please to propose your Arguments. But pray, let them be Arguments, not ill words, as Libell, Idolatry, Murdering, and other the like elegancies of yours. In all wayes that become an ingenuous man and a Christian, I am your servant.
All-Saints-Day.
Mr. B's. Reply to Mr. A. P. Octob. 31. 53.
Si judicas cognosce. My self am best able to inform you, both what my Thoughts are, and what my Actions are. Ever since I [Page] was initiated into Holy Orders (which was above twenty years since) it hath been my Design in preaching (with sincerity and simplicity of heart, I thank God, though with much weakness) to commend unto my Hearers both the Form and the Power of Godliness; not one without the other, but Both; Quae Deus conjunxit—I could never approve of those that pretending to set up the Power, cry down the Form, that is, all decent and comely Rites and Ceremonies ordained by the Church; nor of those, that, while they were zealous for Rites and Forms, neglected the Power. The Church of England I have always reverenced, I mean in respect of the excellent constitutions and Laws of it: as for corrupt practices of Officers or Ministers therein, I can be sorry for them, I cannot defend them. And now, since the late obstinate Disorders of our people, I am more in love with the Beauty of the Church, appearing still in the said constitutions. Till I find a better Church, I must have leave to continue in the communion of this. A causeless separation from it, I cannot excuse from the crime of Schism. In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can: and after the best preparation I can use, admit only those that joyn with me in holy [Page] professions, and serious and solemn engagements to lead a Christian life. If I be enformed of any particular, that scandalously breaks his Vow, I will take heed how I admit him again without satisfaction. But, where things are doubtful, I encline to the more favourable part. Private Conference, either by word or Letter, I much desire with any of your Temper; Publick I refuse not, if it may be quiet and orderly. Your Letter I much thank you for; I will study it, and give you Account. This general Answer I scribled, and sent you this next morn after the receit of yours, that you may know I have kindly taken it, and that I heartily am,
His fuller Answer to Mr. A. P.
THe Zeal that sparkles all over your Letter of the 26. of Octo. (which I have now had leasure to read so often, that I can read it perfectly) calls for a more particular Answer, than I gave you on Monday last. Expect only a few brief notes upon it, till I have the opportunity of a friendly meeting. [Page] You say you do not find but Mr. H. proceeded according to what I proposed to him. My note shews that I offered a meeting at the place he would appoint, in the presence of some discreet Auditors: What place can be understood, but a private place or house? as I also explaned my self to the Baylif, that received of me the Paper, mentioning his house, or Mr. F's, so that, it is no receding from my offer, but a refusal of an unreasonable demand, if I come not among the confused multitude. Peruse a passage in Hookers Preface concerning publick Conferences or Disputes, and consider whether Mr. H. his publike meeting will admit of any such Rules. You say, You are grieved to hear of me as an Opposer of Reformation, &c. If you would make it appear to me, that the work at Winchcomb, is a work of true Reformation, Oh how glad should I be to contribute my best aid to it. But I administer the holy things (you say) to Prophane Wretches, the haters of Godliness, who the next hour, &c. We confess our selves to God, miserable and wretched sinners, but we trust in his mercy, that he will accept us (in Christ) not weiging our merits; but pardoning our offences. I shall use the best means I can, to find out those you characterize, [Page] and deal with them accordingly; but after all care there may be false Professors and Revolters in the truest Church. I countenance none in their corrupt and loose waies, but on the contrary, shew the danger of such looseness, and exhort unto all Gospel-Order: nor do I know any of my Company that do scornfully refuse it. I am not guilty of the bloud of Christ, which I highly honour, and Minister to those only that seem to me to thirst after it, and receive it with fear and reverence, after profession of Faith and Obedience. If by Praelatical, formal, superstitious usages, you mean those decent Orders and Rites which have been established and used in the Church of England, I have much to say for the Lawfulness of them, yet am ready to submit to the commands of my Superiors, when they shall establish another way agreeable to Gods word. I will neither shut my eyes against the light, nor resist the Spirit of Christ, for which I daily pray. The way of holiness, I conceive, doth not exclude laudable Forms and Customs, which serve for edification in holiness. Me thinks it is very fit the body should act a part in the service of God with the Soul, for both are Gods. I had almost forgot that you say, I have no Call to do what I do. If [Page] Mr. H. hath as lawful a Call as I, I will seek Communion with him the next day I know it. The out-comers that will make use of my Ministry, I cannot deny, so long as they have no Pastor that will own them upon lawful conditions: for the conditions of that same new Covenant are not right in the eyes of very knowing, orderly, and well-disposed People. It had been, methinks, a good way to have proposed that Covenant to debate among Neighbouring Ministers, before it had been obtruded on the People, under penalty of loss of Communion. The excellent Scriptures you commend unto me, I have considered, and will give you my sense of them, when I see what deductions you can make thence against me. I do think there are as good Preachers and as holy men of that way which you call Prelatical, as are under Heaven: quos longè sequar, & vestigia semper adoro: I speak of Jewels, Hookers, Ushers, Halls, Lakes, Andrews; I could weary you with names worthy of eternal memory. It is easy to call yours the Lord's, (they that are truly so I honour, not despise,) and others a loose, dead-hearted, carnal party. For my part I judge no man, but pray that we may all labour to make our calling sure, and work [Page] out our own salvation with fear and Trembling. By the Grace of God we are what we are, if there be any good in any of us. That Spirit of Grace whose name (you say) hath been among some a derided thing (who have given the occasion to that derision I will not say) is by all sober persons ever to be magnified and adored. Without which you say well, I cannot approve my self a member of his body, much less a Minister of Christ. And therefore I pray for that Spirit, and (not expecting new Revelations) study what is the mind of the Spirit in the Holy Scripture. For the explication whereof, because a late Doctor of ours, hath done more than any in this Age, I commend his paraphrase to you on the New Testament, specially on the Texts you cite to me: and desire you to peruse [Sine Studio partium] his Treatise prefixed concerning the New Lights: and if you look upon his Exposition of the Apocalyps, you will have no cause to repent of your pains. Having mentioned this Author, of no less piety and modesty, than Learning and judgement, I would gladly know your opinion of his Latin Book against Blondell. If either Blondell be right for Presbytery, or He for Episcopacy, [vide si vacat, Thorndik of Prim. G [...]ver. cap. ult. of [Page] the Right of the Church.] both waies your New-Church-way will prove plainly Schismatical. I do verily believe the power of Godliness may be upheld without the overthrow of antient forms. Nor can I be so irreverent to our Fore-fathers, ever since the Reformation, much less to all Antiquity, as to slight and condemn what they either appointed or retained. My rule is this: Rites of Religion not opposite to Scripture may lawfully be used. What say you against it? Have they not also (if they make for order and Edification) a reall tendency (in your phrase) to advance Jesus Christ? What tendency to this end is in the countenancing of Un-ordained Ministers, and in usurping a Power of Government in the Church, which Christ hath deposited in other hands, and in setting up ignorant Persons to be publike Orators, I confess, Dear Sir, I do not understand. And my opposition against such waies, proceeds meerly of duty. In which opposition I shall carry my self with all Moderation, approving and imitating what is commendable in the Adversary, while I oppose what I can prove to be blameable. Him will I willingly confer with, either by my tongue or pen, in such manner as I may safely do it: but much rather with your self, because I [Page] conceive you are of a sweeter temper, that I mention not parts, Learning, and the like things, which (although without Grace they are not much to be valued, yet) are very useful and subservient to the work of God. Wherein I heartily desire to joyn with you so far as I can, and I hope in whatsoever we be differently minded, God will in time reveal even that to us. To his gracious direction and blessing I commend you and your labours, praying, that as you are endowed with precious gifts of Zeal, Elocution, Learning, Judgement, Meekness, so you may employ them happily to the Glory of the Donor, in procuring the Unity and Tranquillity of his Church.
Mr. B. to Mr. H. Novem. 7. 1653.
I Am assured, you are resolved to hold your publick meeting on Wednesday next, and I am desired by some of your Neighbours, as well as your self, to be present. I intend, God willing, to wait on you at your hour, [Page] on this condition that you permit me being Respondent to stand in your Pue, that I may be seen and heard the better, and be free from the croud. You, and if they be present, Master Palmer, and Master Tray I will embrace (and only you, in order) as my Opponents, placing your selves a part as you shall see most convenient. That the people abstain from all rudeness and disturbance of our work, your Officers must take care.
Qu. Whether it be lawful to administer and receive the Holy Sacrament in Congregations called mixt? Aff. My meaning is clearly to affirm what you deny, though my Terms are not just the same.
An Answer to a Question proposed by the separating Minister to one of the Parish of W. 1653.
Qu. Of what Church are You?
1. I Am a member of the Parish Church wherein I live; which, although it be much distracted by a Minister of separation, yet it is not destroyed. Although we cannot come to the usual place for the present, safely and without danger of being engaged in Prayers against our Conscience, and of being seduced by erroneous doctrin, and much offended and grieved by uncharitable [Page] sentences and judgements upon our Christian Brethren; yet we preserve the practice of our Religion at home▪ and sometimes partake of the publick Ordinances abroad, and are in readiness to submit our selves either to the present Minister, when he shall approve himself our lawful and Orthodox Pastor, or to some other duly to be placed over us.
2. I am a Member of the National Church of England; which we acknowledge a true visible Church of Christ, though somewhat clouded now and defaced by the modern innovations: to which yet there are many thousand professors that have not bowed. And the Communion of this Church we will not forsake, but pray that Government agreeable to the word of God may be restored to it.
3. I am a Member of the Church Catholick, into which I was received at my Baptism; and I desire to joyn with any peaceable Christian in the whole world, in the profession of that Faith which was once deliver'd, and in such forms of Worship [Page] which agree therewith. And we pray, that by the means of Christian Princes a Free General Council may at length be assembled, to reconcile the Differences, and guide the Affairs of Christendom, to the good of Souls, and the Glory of our Common Saviour.
TO THE MINISTERS HIS OPPONENTS
THE report of our Dispute being spread abroad, and (as it happens in other fights) Victory being cry'd on both sides, I thought it reasonable to publish this Account of it, that the impartial Reader may judge. Another reason is, that our selves, my brethren (this compellation you will not disdain for Jesus sake) may in cold blood review what hath passed, and either I may come to you, or you to me, as Truth shall require. The first honour is to Defend the Truth, the second to Yield unto it. If any of you will write, remember those words of the Grave Hooker. ‘There will come a time when three words uttered with Charity and Meekness, shall receive a far more blessed reward, than three thousand volumes written with disdainful sharpness of wit.’
If you please to hold an other personal meeting, it is fit you answer our Arguments [Page] against you concerning what you delivered at Winchcomb Nov. 8. in disgrace of our Ministry and Parish-Churches: but if you go on to decline answering, and are only good at opposing, I do not refuse to appear again in defence, not only of our ministring the Sacrament, but of the other two Theses, That your new Churches, are not the only true Churches, And, That Christ was truly Preached before these late years. Upon which (in conformity to the old Vniversity fashion) I take leave to adde here, not any Libel, as one of you called it, but my sad Epigram.
Disputandi Sobrietas, Ecclesiarum Medicina.
A true Account of a Dispute at Winchcomb-Parish-Church November 9. 1653. Written by a careful Observer November 11. and Printed with Licence November 16. for the satisfaction of the People at and neer Winchcomb.
UPON the ninth of this November, between nine and ten in the Morning, Mr. Barksdale Minister at Sudeley the Respondent having waited a while for the comming of the Opponents, first enters Mr. Helm Minister at [Page 4] Winchcomb, immediately after him enters Collonel Aileworth Justice of peace, Mr. Tray Minister at Oddington, Mr. Wells Minister at Tewksbury, Mr. Chaffy Minister at Naunton, and some other. 1. After they had taken possession of the Ministers Pue, all together, the Respondent ascends a Pue ex opposito, which he had caused to be erected for the purpose (his friend Mr. Towers Minister at Toddington, and some other Orthodox Ministers taking up a lower seat next unto him on the right hand:) where, first falling on his knees, after a short ejaculation he shews himself, and saluted his Opponents, and after some little Pause the Question was proposed, Whether it be lawful to Minister and Receive the Holy Sacrament in Congregations called mixt? (Or, in our Parish-Churches?) Aff. The prior Opponent Mr. H. desired to begin with prayer. Take your liberty, said the Respondent, who after the Preface (wherein like a good Orator, the Opponent told the people that Truth must look for opposition, and that the Respondent was a native of the place, and himself a stranger) and the prayer done, spake thus: You will now give me leave also to speak three words, 1. To God. 2. To the Hearers. 3. To the Opponents 1. To God I make my humble address, and intreat you to lift [Page 5] up your hearts with me, that he would be pleased to open our eyes that we may see the Truth, to open our Hearts that we may embrace the Truth, and to give us courage to confess the Truth, and to hold it fast unto the end, for Jesus Christs sake, to whom be glory for ever. 2. To the Hearers my earnest desire is, that you would lay aside all prejudice, and partiality, and listen to what shall be said on either side with silence and patience. And because I am a man of a slow Tongue, of a tender Forehead, of a frail Memory, of a weak Judgement, I have the more cause to beg of you my friends, your secret assistance by your mental prayer, that God would support me so far as I defend his cause. For I declare in the presence of God, the searcher of hearts, that I do verily think that to be true which I maintain, and that I am not willingly an enemy to true Reformation, or the work of God in this place (as I have been grievously charged,) nor am I a friend to any thing that can justly be called Popish, or Antichristian, God knows I detest and abhor it. 3. Lastly to these Gentlemen my Opponents my request is, that you would deal with me fairly and Scholarlike. Take you your turns, and give me mine to speak: come you on, one after one, [Page 6] and let me have liberty to repeat, to deny, to distinguish, to explain what I say, so far as is needful. And to conclude, if we cannot agree in our opinions, let us yet (I pray) be one in Affection, and preserve amongst us that Christian Peace and Charity which is the mark and the honour of the Disciples of our gracious Lord and Master.
The Respondent in one of his papers afore this exercise had called the publick Meeting place (as they term it) the House of God; But one of the Opponents Mr. W. put forward, and, omitting the Question, began in a light velitation about that Appellation after this manner.
The House of God, it is Superstition to call the place so.
I deny that proposition; prove it.
The People of God are alone his House: God dwells in the Hearts of his Saints.
I Answer, the House of God, is either the Spiritual House, or the Material House; The Hearts of his Elect People are the Spiritual House wherein it pleaseth God to dwell and reside; This place built by our pious Ancestors, and separated from other uses to his Honour and Service, may without offence be called his Material House.
This House was not built for the Honour and Service of God.
I expect your proof of that Proposition.
Thus: The House built in the reign of Popery, and for the Honour and Adoration of Saints, was not built for the honour and Service of God: But, this House was built in the reign of Popery, and for the Honour and Adoration of Saints; Therefore this House was not built for the Honour and Service of God.
I repeat, The House built, &c. And I answer to the major by distinguishing of the end for which the House was built. The End is either principal, or less principal: This House was built for the Honour and service of God, as the principal End; it was built for the Honour and Adoration of Saints as the less principal End. In the Reformation of Religion our Church reteined the first End, and rectifyed the second, Honouring the Saints with a pious Memory, not Adoring them with divine Worship. Hear the Church her self speak in her excellent Liturgy.—
Away with it, we will hear none of your Liturgy and old Forms.
But I must clear the Church from all suspicion of Adoring the Saints, and make the Truth evident out of the Collect for All-Saints [Page 8] day, and 'tis worthy to be heard of All: Almighty God, which hast knit together thy elect in one Communion and fellowship, in the mystical body of thy Son Jesus Christ our Lord; grant us grace so to follow thy holy Saints in all vertuous and Godly living, that we may come to those unspeakable joys which thou hast prepared for them that unfeignedly love thee through Jesus Christ our Lord, Amen. I beseech you All to take notice that our Church is free from that superstition, or whatever it be called, wherewith the Church of Rome is justly charged. The Saints are in our Prayers for imitation, not for adoration. Our Houses therefore being truly built at first for God's Service, and now used by us for the right end, the setting apart of such places for divine Worship, makes them relatively holy, and gives God a peculiar Title to them, and he owns them for his; My House shall be called a House of prayer.
Your own House may be as well used so, and called Gods House, and a holy place.
No, Though God may be served in every place, and I serve him dayly in my own house, yet the publick place separated for his service, I say, becomes his by a peculiar right. All the world is his, but our Churches [Page 9] are his to a singular and holy purpose, by a singular dedication. As he hath his Day, so also a place for his Worship, both Holy. ‘Keep ye my Sabbath, and reverence my Sanctuary.’ For your satisfaction see Mr. Mede's Divine Treatise upon Hallowed be thy name, and his letter to D. Twiss. Now let us Hoc agere, and come to the business of the day.
To the Question of the day, my first Argument is this. That it is not lawfull to administer the Sacrament in your Parish-Churches, thus I prove: If you have not a true calling in your Church of England, then it is not lawfull for you to administer the Sacrament in your Parish-Churches: But you have not a true Calling in your Church of England; Therefore it is not lawfull for you to minister the Sacrament in your Parish-Churches.
I repeat, If we have not, &c. I deny your minor, and affirm, we have a true calling in our Church of England.
If in your calling by the Bishops you are engaged to superstitious and unlawful practices, then your calling in the Church of England is not a true Calling: but in your calling by the Bishops you are engaged to superstitious and unlawful practices; Therefore your Calling in the Church of England is not a true Calling.
I deny your minor, and affirme, we are not engaged to any superstitious and unlawfull practices is our Calling by the Bishops.
The keeping of Holy-dayes [I do not mean Holy-dayes upon occasion, as our Thanksgiving dayes, but your set holy-dayes] the keeping of your holy-dayes is an unlawfull practice: But in your Calling by the Bishops you are ingaged to the keeping of Holy-dayes; Therefore in the Calling by the Bishops you are ingaged to unlawfull practices.
I deny your major, and affirm, that the keeping of our holy-dayes is not an unlawfull practice.
A practice against Gods command is an unlawfull practice: But your practice is against Gods command; Therfore your practice is an unlawfull practice.
Not against God's command; how prove you that?
My text is in 20. Exod. where you shall find it a part of the fourth Commandement, Six dayes shalt thou labour and do all that thou hast to do: Therefore, it is against Gods command to keep any one of the six dayes holy.
I answer two wayes, 1. By retortion. 2. By interpretation. 1. By retortion, I say your Argument rebounds upon your self, and condemnes your own practice; and that Text [Page 11] in your sense, that we are commanded to labour six dayes, takes away as well occasionall holy-dayes as set and recurrent. For our Thanksgiving dayes are not dayes of labour. 2. By interpretation, the words you urge are not preceptive but permissive. God requires one day in seven, and allowes us six, not denying us the liberty, if we be so devout, as to consecrate some part of them also to his publick Service. The Jewes had among their holy-dayes the feast of Dedication, of human Institution, which yet we read that Christ himself observed.
Worship not instituted by God is unlawfull Worship: But your Holy-dayes are a Worship not instituted by God, but by human authority; therefore your holy-dayes are unlawfull Worship.
I answer to the minor, and say, that our holy-dayes are not the Worship it self, but a circumstance of the Worship: and circumstances of Gods Worship may be ordained lawfully by men.
Well, your calling by the Bishops (however) is not lawfull, and thus I prove it. If the Scripture allowes of no Diocesan Bishops, then your calling by the Bishops is not lawfull, But the Scripture allowes of no Diocesan Bishops; Therefore, &c.
I deny your minor, and affirme, the Scripture does allow Diocesan Bishops.
There is not so much as the name of a Diocesan Bishop in all the Scripture.
But there is more than the Name; there is the Thing, there is the Office. The word Trinity is not in the Scripture, yet we Believe the Trinity.
Where doth the Scripture shew us any such office? bring forth your proofe of it.
'Tis my part to answer your proofs. Now you put on the Respondent the part of an Opponent. Let them that have been bred in the Schools judge whether you do like a fair Disputant.
Our dispute is not an University Dispute, but for the clearing of the truth to some Godly People.
Do you think the University Disputations (which are the best in the world) are not for the clearing of the Truth? But what saith Mr. Tr. shall I propose my Argument, to prove Diocesan Bishops by the Scripture?
You have liberty to propose your Argument, and shew in what part of Scripture you can find the Office of any Diocesan Bishop.
I allege principally the Epistles of S. Paul to Timothy and Titus, and particularly Tit. 1. 5. For this cause left I thee in Creet, [Page 13] ‘that thou shouldst set in order the things that are wanting, and ordaine Elders in every City, as I have appointed thee.’ Out of which Text I will prove that Titus was a Bishop, and Creet his Diocese, and therefore here we have found the Diocesian Bishop. But before I proceed, let me aske you, Gentlemen, do you not put me upon this to ensnare me? Do you mean no harm to me?
No I assure you; wherefore in Gods Name speak freely.
I humbly thank you: but first let me openly declare before all this Assembly, that I have no mind to oppose any act of State, nor will I meddle at all with the Lands and Lordships of Bishops, only I plead for the Order and Function of Bishops, I plead for the primitive Apostolicall Bishop and no other; And that this Text is for me, thus I prove: He that hath a power to ordaine Elders, and set things in order in the Church is a Bishop: But Titus hath a power to ordaine Elders, and to set things in order in a Church: Therefore Titus is a Bishop.
But you must prove him to be a Diocesan Bishop.
So I do. Creet was his Diocese; the whole Iland was committed to his Goverment. Diocese, my friends, is a Greek word [Page 14] ( [...], to order and administer the affaires of Gods House) signifying the territory or circuit of a Bishop. So Creet may be well called the Diocese of Bishop Titus, having under his inspection (as tis plaine) the Elders of the Cities there.
The Cities were not under Titus his Goverment, he was not a Ruler of the Iland.
He was Ruler of all the Christians (I mean onely them) through all the Cities and Country.
But Titus was an Evangelist: Therefore no Bishop.
I deny the Consequence: He was an Evangelist, while he went about Preaching and Planting the Gospell, And he was the Bishop of Creet when he was fixed there by Paul to Ordaine Elders, and put in order the things that were wanting.
We find Titus in other places beside Creet, and Bishops of those times were not nonresidents: Therefore he was not Bishop of Creet.
Bishops may lawfully be (and were antiently) non-resident for some time, to wit, while they attend the business of Religion abroad, and procured the greater good of the Church: In which time of their absence their places are supplyed at home by their Deputies.
But Sir, I pray, consider Titus was an extraordinary Governor, and therefore no Diocesan Bishop. And you dispute fallaciously, unless you put in the word Ordinary.
I say he was a Diocesan Bishop, or (if you will) rather an Archbishop, For I conceive the Elders of every City to have been Bishops and Overseers of severall Ministers and Congregations: therefore he was an ordinary Governour. Thus I argue: He that ordaines Elders, and orders the things in the Churches, is an Ordinary: But Titus ordaines Elders, and orders things in the Churches; Therefore Titus is an Ordinary.
But I mean he was called to that office in an extraordinary manner.
No neither. He was called in the same manner as Timothy and others, by Imposition of the Presbytery: Therefore He was called in an Ordinary manner.
A. Timothy was called (saith Paul in another place) by the laying on of his hands.
Noble Sir, you say very true; and the places are easily reconciled thus: Divers Elders laid hands on Timothy, among whom S. Paul probably was chief.
And was Paul too a Diocesan Bishop?
The Apostles common Diocese was the whole world, which by agreement they divided [Page 16] among them: and S. Paul was especially the Apostle of the Gentiles. But in the Apostles I grant some things are extraordinary,
Pray, make it out cleerely that Titus his case is not extraordinary, otherwise you dispute fallaciously.
Truth needs no sophistry. Thus I make it out. The office that is to continue in the Church, and to be succeeded in through following ages, is no extraordinary office: But this office of Titus is such; Therefore, &c.
What? is it to continue to the worlds end?
Yes, to the worlds end. For it is Christs Promise; I am with you alway even to the end of the world. Mat. ult. ult. What say you to my argument? Ordination and Jurisdiction are Offices or Powers needfull to the Church in all Ages: This Office of Power or Titus was Ordination and Jurisdiction; Therefore this Office of Titus is needfull to the Church in all Ages, and therefore no extraordinary Office. And my Brethren, I would have you to know, we are able to shew out of the best Records and Monuments of the Antient Church, that there was a succession to the Apostolicall Bishops in these parts of their Office; And the Catalogues of succeeding Bishops in severall Apostolicall Sees are [Page 17] yet extant: And the Fathers and Councills and Ecclesiasticall Histories come in here with undeniable evidence, that Diocesan Bishops are successors of the Apostles in the Government of Churches.
See, godly Brethren, the subtilty of this man: He will not contain himself within the Holy Scripture, but tells us of Fathers and Ecclesiasticall Stories, and human Authorities.
Who succeeded in the government of Churches after the Apostles, we must learn out of the writings of the next Ages. And I tell you not only Fathers and Church-story, but all other good learning is requisite in a compleat Divine. Mark this, you bold unlearned new-speakers and expounders of Scripture; Mark it and remember it well. And for the question of Church-government especially▪ it is impossible to find a better way to understand the Scripture, than by the practice of the primitive times of the Christian Church.
Expound Scripture by the practice of the primitive Church? Do ye heare him brethren? as if Scripture needed the help of the Church. We thought we should finde him enclining to Popery.
I detest all Popery, charge me not so ignorantly. Upon my life I will make it good [Page 18] by the judgment of the most learned▪ and sound Protestants, that the practice of the primitive Church is a great light to Scripture. But this requires the searching of Books, which at your lesure I should be glad to shew you.
Protestants, Whom do you mean by Protestants?
I mean those that protest against the Errors & Innovations of the Roman Church in latter times, and endeavour to reform Religion according to the Scripture, and the primitive pattern.
You see he takes in the practice of the Primitive Church again.
I do and must; and thus I argue: That Government which in the primitive Ages took place in the Churches planted by the Apostles, is the Apostolicall and Scripture Government: But the Government of Diocesan Bishops took place in the Churches planted by the Apostles; Therefore the Government of the Diocesan Bishops is the Apostolicall and Scripture Government. Now let me see who will answer me.
Antichrist, Antichrist was working betimes.
Whether it be Antichristianism to establish, or to over throw the Function of Bishops, [Page 19] let all considering men judge by the Premises.
But why do you take in any thing else with Scripture, as if that alone were not sufficient for us?
Yea Scripture, Scripture, we are contented with Scripture.
Give me leave to explain my self to All, and I entreat you, Harken, The Scriptures perfection I do thankfully acknowledge: but the things conteined in the Scripture are some of them conteined in it plainly and expresly, to be apprehended by every Reader; other things are conteined there implicitely, virtually, and so as there is need of many helps to make our deductions thence. And for the Scripture-government I know no better light to shew it than the practice of the Antient Church. I argue thus: They that have commended to us the very Books of Scripture are fittest to give us the sense of them, especially in point of Government: But the Antient Church hath commended to us the very books of Scripture; Therefore the Antient Church is fittest to give us the sense, &c. And I pray Mr. W. how will you prove that the Scripture is the Word of God?
I know it by the Testimony of the Holy Spirit in me.
But how will you convince another that will not believe your Spirit, that the Scripture is divine? Here you may make very good use of the Testimony of the next Ages, that received it from the Apostles and gave it down to their Followers.
Popery, to depend upon the Testimony of the Church.
Since you are many at once upon one (which is not fair) give me leave to put in sometimes in behalf and for the case of the Respondent. We say, we depend upon the testimony of the Antient Church, not of the now Roman Church. The Roman Church is a very corrupt Church, the Primitive times were far more pure.
What do you talk of Purity after the Apostles times? Did not many Heresies creep in?
By this Argument you will condemn the Apostles times also: for even then were not wanting Schismes and Heresies.
Will you leave this as it is, and proceed to some farther Argument, and come close to the business of the Sacrament? I say, it is lawfull for me to Minister the Sacrament in the Congregation at Sudeley.
Thus I proceed to shew, that your calling is null: therefore you cannot Minister. [Page 21] Ministers that Prophane the holy things of the Lord, their calling is null: But many Parish Ministers prophane the holy things of the Lord; Therefore their Calling is null.
You should say All Parish Ministers: for you hold it is not lawful to Minister in any mixt Congregation, and such you say are all Parish Churches. But say neither All, nor Many, but apply the minor to me, whom you have publikely in your Sermons condemned (before you used the Christian wayes of more private Admonition:) and then I deny both your premises, both Major and Minor, both are false and Scandalous. Neither doth the prophaning of Holy things null the Ministers calling: nor have I prophaned the Holy things in the said Ministery.
First then I prove the major fully: you that have Bibles, Brethren, pray turn to the places. Ezek. 22. 26. & 44. 13.
What prove you thence?
That prophaning the Holy things nulls the Priesthood, for they shall be no Priests unto me, saith the Lord.
I answer to the Text, by distinguishing between the Order of a Priest, and the Office of a Priest. They shall be no Priests unto me: here is a suspension from the Office and work of the Priests, no nulling of the Priesthood it self.
Then it seems by you. They were Priests and no Priests. God saith, They shall not; you say, they shall remain Priests.
He hath shewed you how. They were Priests and no Priests in divers respects: They were still of the Order and race of Priests, they were not to officiate any more in the Priestly office. God would not accept them, he saith, They shall be no Priests unto me. Yet who knoweth but upon their repentance God might readmit them, not by a new Consecration, but by Absolution. And so Ministers, when they are restored after suspension, are not new Ordained, but only the Censures taken off.
Well, you grant at last a removall and suspension from the office, though the calling be not nulled: And so you will confess you deserve to be removed from Officiating, if you prophane the Holy Things of the Lord.
I will grant, that a Minister, if he be so prophane, ought not to officiate: but I think the proceedings against a Minister must be tender and wary; Receive not an accusation against an Elder without two or three witnesses. Conviction must go before Censure, and upon Repentance restauration followes. And I refuse not to be so dealt with.
Proceed therefore, and prove your minor, [Page 23] that he doth prophane the holy things of the Lord.
They that administer the Sacrament promiscuously to All, do prophane—But you so administer; Therefore, &c.
Your minor's false and Scandalous. The Congregation of my hearers, I will confess, is mixt: not so the Company of my Communicants. Understand what my practice is. After divers preparations, when the Sacrament is to be administred, I proclame, All that are not prepared Depart, You that are prepared, Stay. These, after the departure of the rest, I look upon as prepared in some measure, and so I go on.
If you do administer the Sacrament to the unregenerate—
No, no, say thus—to the ignorant and Prophane.
You Minister the Holy Sacrament to the ignorant and prophane.
You do well to prompt one another. Prove it. Or, if you please, I answer, persons may be ignorant and prophane, either in the eye of God, that searcheth the secrets of the heart; or in the eye of the Church, that looks upon the outward appearance. In the former sense some of us may be such, we are not so in the latter.
Pray Mr. B. let me ask you, Do you know every one that you Minister the Sacrament to?
I will give you an ingenuous answer: I do not know every one.
O! how can you justify your self in this?
Why here's a confession of the fault we lay to your charge: you give the Sacrament you know not to whom? We have done now.
We thank the Lord, Brethren, that the good work is so happily brought to a conclusion this day. You hear what he confesseth, he doth not know some of them, who they are, and yet he should know them to be visible Saints. A good Shepheard knows his flock.
Hold a little, my Masters, and take me with you. Have patience while I give in my Answer. I do not know them, and yet I do know them. I know them not, some of them, by name, I have no familiar acquaintance with them, I do not know them in civil relations: but I do know them, and own them in a religious relation. I know no hurt by them.
You Know no hurt by them. Alas, Alas, poor creatures!
Hear me out. I do not only know no hurt by them, but I know much good by [Page 25] them, their visible and cheerful profession of the true Christian Faith, their reverent behaviour at their Prayers, their humble Confession of Sins, earnest desires of pardon, hearty promises of new obedience. An appearance of Faith and Repentance, joyned with Charity and thankfulness satisfies me very well for the time, till I find they do deceive me.
You are deceived with too good an opinion of them. If I durst, I could say somewhat against some particulars.
God forbid you should have hurt for telling any one a necessary truth. For my part, I think and hope the best of all, that promise fair, I Judge according to charity. I know one may act the Saint to day, and the Devil to morrow. Let me tell you, 'tis the judgement of our Church, after the Fathers, that Christ delivered the Sacrament to Judas also, who went out immediatly after to betray him; and, before that, was discovered by his Master to be a Devill. You will not grant this: however, you know Peter himself, that was so zealous, upon triall, the very next day denied his Master, yea denied him with cursing and swearing. All the rest forsook him and fled. Their strength was little, and their knowledge was less: witness [Page 26] the Disciples going to Emaus, fools and slow of heart, and the question proposed about the Kingdom, Acts 1. What is the lowest measure of grace I will not determine. Where I see any hopes or weak beginnings of Christianity, I embrace and cherish them. In the School of Christ there be many little ones, that must be gently used; and there be some great ones, that must not be offended, but upon great reasons. Why should I not think better of others than my self, when the B. Apostle calls himself the chiefest of sinners, and less than the least of Saints? He that hath beams to cast out of his own eve, must not be picking motes out of his Brothers eye. 'Tis true the Brother must be admonished, especially by the Minister: but this must be done discreetly and orderly, and with meekness of spirit. He that obeys one, or a few, scapes the censure of the Many: and may not be reckoned as an alien. None is so, but he that proves obstinate after the methods of Counsel and Reproof. And verily, Mr. H. it had been a good method for you, to have admonisht me and the rest of the Congregation, whom you are offended with, and to have received our Answer, before you condemn'd us in your Pulpit. And that Answer will serve now: In what we have offended God, [Page 27] we ask his pardon: In what we have offended you, we will give you satisfaction. Thus doing, we shall not be excluded from Communion by any just sentence.
You have some that might be named, that both before and after the Communion, have shewed themselves no sober men.
That may be, and I shall desire to be informed of them, that I may labour to reform them, or exclude them if they be proved open and notorious evill livers. And I do often commend and endeavour to bring into better practice, the Duty of fraternall Admonition and Correption, which is now the more necessary, because we want publick Discipline [see D. Hammond of Fraternall Admonition] Having declared my self thus, I must conclude your Argument against my Communicants, till you prove your Accusation better, to be only an Argument of your own uncharitableness.
I cannot yet allow of your Call to Minister: For Ministers truly called are appointed and ordained by the Godly people: But you are not so appointed; Therefore—
You will, I hope, hereafter allow me equall liberty to oppose your Orders: I have mine from a Bishop assisted by his Presbyters, according to Apostolicall Institution, [Page 28] and the constant practice of the Church. The People cannot confer on us our power: They may approve and assent to our Calling, and give testimony of our good conversation, and receive us when we are sent unto them. I am owned as a Rector of the People to whom I Minister.
We are servants of Gods people. Paul, I am sure, saith so of himself.
He saith so, and so doe I, their servant for Jesus sake. Let them acknowledge us their spirituall Rulers and Fathers in Christ, and we will in all humble condescension, be their Servants for Jesus sake. Jesus himself, our Lord and Master, stiles himself a Minister or Servant of his Servants: and he hath said, He that will be greatest among you, let him be Servant of all. 'Tis easy to distinguish between a servant by voluntary condescension, and a servant by necessary subjection.
You said before, that in case of prophaning the holy things, you would confess a Minister deserves suspension. Who shall suspend him, but the Congregation? What other power is there?
I confessed the prophaner of Holy things to deserve great punishment: but, after due Admonition, and upon his obstinacy, not else. [Page 29] Yet, I cannot see, how the people have any Authority to sentence him.
Who would you have to do it? Who?
To speak freely, I would submit my self to my Ordinary, the Apostolicall Bishop (or, if you like the Latin word better, the President or Superintendent:) for whom I have spoken before. And I am ready to joyn with you in a Petition, that we may have an Apostolicall Bishop set over us, as it was in practice of the antient Church.
You stand too much upon the practice of the Antient Church: come to the Scripture.
I am sorry you value the practice of the antient Church so little. Pray, where is your maine strength in Scripture for your Independent or Congregationall Churches.
Let us read the famous Text, Mat▪ 18▪ 15, 16, 17, 18, 19. 20. Out of which Text I frame this Argument: If here, be meant by the Church a Congregation from which lyes no Appeale, then is the Independent Church founded upon this Text: But here is meant a Congregation, &c. What else will you conceive by the Church?
I am very inclinable to Saint Chrysostome's interpretation, who by the Church, understandands the Elders and Rulers of the Church.
The word Church is no where so taken in all the Scripture, and therefore it cannot be so taken here: shew us any place.
It doth not follow: for some word may possibly signify that in one place, which it signifies no where else; and again there may be other places, though I cannot readily shew them: I will consider of it.
No, I doe assure you, tis never so used: and therefore I hope you will yeeld to the Word, that we may go on with one consent in the work of God.
God grant it, if it be the Work of God: but you have not cleered it yet. I cannot yield to your sense for this Reason: That sense of Scripture (concerning Church-government) which was never received by the Doctors of the Antient Church, is not the true sense of Scripture: But your sense of the place was never received, &c.
Still, still he declines Scripture, and would lead us to human Ordinances.
As for human Ordinances, I can embrace them so far as they are not opposite to Scripture: but now we are upon the Interpretation of Scripture, I must profess I have been ever bred in the Church that requires all her Ministers to receive the Scripture, as interpreted by the Antient Fathers, and to propose [Page 31] nothing to the people, contrary to what was derived out of the Scripture by them. I am not ashamed of my Mother the Church of England, nor (by Gods grace) ever shall I. And I doe heartily warn all that hear me, to take heed (as they tender their Soules) of departing rashly from the Communion of of the said Church.
I thought where we should have you.
You have me where I have ever been, and where I mean to abide, till I am convinced. I am not unwilling to learn of any one. And pray Mr. W. tell me, whether you hold not a Synod of chosen men, gathered out of your Churches, to have authority over them all?
No authority at all; such a Synod may be of use for advice and counsell, not for goverment, or for the exercise of any jurisdiction.
Then as I conceive your modell is very imperfect, and me thinks your Ministers in their severall Congregations look like so many little Popes, For, the Pope is the Great Independent, and will allow of no Appeal from him, no more will you.
Pray Mr. B. quiet the People.
I beseech you good people, I beseech you attend with silence and patience.
Where presently followes Execution▪ [Page 32] there can be no appeal: But after the sentence of the Congregation presently followes execution; If he hear not the Church, let him, &c. Therefore from the sentence of the Congregation can be no appeal.
Well argued: I repeat. Where presently, &c. I answer first to the major or first proposition. There may be an appeal after execution of the sentence of the Congregation. [In your own way may not the wronged person appeal from you to your selves?] In the Presbyterian you know there lyes an appeal to the Classis: but that I take not on me to maintain. I know no power to excommunicate but Episcopall.
Then it seems by you, the Bishop is the Church, and the sole judge of the Congregations.
Not so neither. Hear my Answer, I pray, and do not you ignorant fellowes laugh at that you do not understand. The Bishop is considered, either Sole or alone, or as he sits in Cathedra crowned with Presbyters. In this later sense▪ I humbly conceive the Bishop is (or ought to be) Governour of the Congregations within his Diocese: And such Bishops we can shew innumerable in the ancient Records of the Catholique Church. I am very sorry these Gentlemen are so ill read [Page 33] in good Books of our own English Divines, as to deny a truth shining so bright upon them. Mr. Tr. have you not seen the learned Thorndike of the primitive Government, &c?
We cleave to the Scripture, and call you to the foresaid text. Can you shew one place where Church is taken for the Bishop and his Presbyters?
What if I cannot? The Authority of the antient Fathers is sufficient for the present to commend my interpretation to such as reverence Antiquity. But because I would gladly please you, I will offer another sense of the words in question, which will come neer to you, but is not fully yours, That is, after the first admonition by one, and the second before two or three, it is the mind of Christ, that a greater number should be made acquainted with the business, tell it to the Many for the shaming of the offendor, as the Apostle somewhere speaks; the words may the more probably be taken in this sense, because as yet the Disciples were not setled under a Church-government, and so there remaining no more to be done, after this shaming of the offendor before a good number of Fellow-Christians, i. e. the Church, he was to be henceforth, till his amendment, accounted as [Page 34] a heathen, and might be prosecuted for any offence before the heathen Tribunalls, Which prosecution was not lawfull against those that would hear the Church. [See 1 Cor. 6.] But this will do you no pleasure, unless that which followes in the next verse belong unto the Congregation too: but that cannot be, if Christ spake the words to his Apostles, and gave the Keys, and Power of Binding and Loosing to them and their successors, as I believe he did. Consider of it. See the learned Dr. Hammond of binding and loosing.
Give me leave to add somewhat here in confirmation of what was last said. Scripture you know gives light to Scripture. Christ elswhere saith to Peter that he would give the Keys to him, Matth. 16. 19. And John 20. 21, 21, 23. he speaketh to his Disciples and thus enstateth them in that power: Then said Jesus to them again, Peace be unto you, as my Father hath sent me, even so send I you; And when he had said this, he breathed on them, and said unto them, Receive yee the holy Ghost, whosoever sins yee remit, they are remitted unto them, and whosoever sins ye retain, they are retained: these are the solemn words of Ordination.
The words are spoken to Peter, and to the Disciples as they were Christian professors, [Page 35] (and so they do belong to our people) not as they were appointed by Christ to be Governours of his Church.
The words signify a power committed to them, which they used as Governours ('tis plain) and which they left to the Bishops their Successours.
The Apostles had no successors being gifted with a miraculous power.
The Apostles are to be considered in two respects, either as planters of the Churches, and to that purpose endued with a miraculous power, to make way for, and to give confirmation to the Gospel, or else, as Governours of the Churches, invested with the ordinary lasting power of ordaining Elders, of binding and loosing, and of setting things in order: herein who were their Successors, you may see if you will inform your selves in the book of binding and loosing, and in the Latin dissertations against Blondellus. Pray take it not ill that we often assert this: it is of such concernence, that with this truth the Ministers of England must either stand or fall. We speak not for Bishops to be Lords of Lands, but Fathers of the Church. You must all mark that.
The differonce 'twixt us appears plainly, you are for Bishops, which you call the Primitive [Page 36] Apostolical Bishops, and in them you place the power which Christ hath left to his Church: We are for the Bodies of Congregations, which we say are under no superiors neither Bishops nor Presbyters, but absolute and independent in respect of man, and immediatly under Jesus Christ.
A. Bishops and Presbyters are all one in the New Testament, namely Acts 20. 17. Paul sent to Ephesus, and called the Elders of the Church [...], and v. 28. the holy Ghost hath made you overseers, [...]; Therefore Presbyters and Bishops are all one.
Noble Sir, I answer, Bishops in the new Testament, are also called Presbyters, but they are more than those we now call Presbyters, who are to be ordained and governed by the Bishops. Any Presbyter may be called Bishop or Overseer of his own Parish, but those we eminently stile Bishops now, who are Bishops, or Overseers and Rulers of those Parish Bishops or Presbyters. The Presbyters St. Paul sent for from Ephesus were properly Bishops.
No, Hear my Argument. The Church of Ephesus was but one Congregation. I prove it out of Eph. 2. the two last verses: In whom (Jesus Christ) all the building fitly framed together, &c. A building fitly framed [Page 37] together is but one Congregation: But the Church of Ephesus was a building fitly framed together; Therefore, &c.
To the Major. Not only one single Congregation, but many united under one Bishop may be so called. And that Ephesus was not a single Independent Congregation, but a Metropolitical Church, you may learn of the most Reverend Primate Dr. Usher, a man I think of great Authority among you also, as among all Scholars, most justly. I refer you to his Geographical Tract of the Asian Diocese.
Return to the Text, Mat. 18. v. 19. I shall prove it undeniably, that a single Church hath an independent power. But first will you grant me, that two or three may be taken for a small Congregation?
Yes, I desire to grant you all I can, without injury to the Truth.
Then thus I argue: Where is the Duty and the Blessing, there is the Power: But in a small Congregation [where two or three, &c.] is both the duty and the Blessing; Therefore there is also the Power, namely of Excommunication.
Where is the duty, &c. You leave out a very necessary word, Independent. For supposing that a power of Excommunication [Page 38] were in a particular Congregation, I cannot grant it is there independently, but there may be an Appeal: But did you ever hear of an Indepent Church of two or three?
Yes, there may be a Church of so few, and that independent.
A private Church, I grant▪ not a publick, enabled with power of Excommunication, a power supreme. Lo you, here is Popery in a little volume: an independent, absolute, supreme Church made up of two or three.
Did you not grant to Mr. Tr. that two or three may be taken for any small number? now you recall your words. You know, if there be twenty in a company, we sometimes say there be two or three.
No indeed, that's too far wide. Let the people judge of this, whether any will say there be two or three, if there be twenty persons met in a room. Two or three, that is, twenty. (silence I pray!) But Sir, the words of Christ are verified, if there be but barely two. And therefore I may justly think it too small a number to make the Church, mentioned v: 17. It cannot be for this reason. The Church in the 17. v. is of more authority, and more in number, than the two or three mentioned in the second admonition, v. 16. But two or three v. 19, 20. are not of [Page 39] more authority nor more in number, than the two or three mentioned v. 16. Therefore the two or three v. 19, 20. are not the Church mentioned v. 17. Answer this, and you shall hold your Supremacy to the worlds end for me.
You hold an Appeal from the Church to the Civil Power, which is plain Erastianism.
Erastianisme? I shall make it appear to be Christianisme. But what was Erastus, pray?
I came not here to be Catechized by you.
Erastus was one that denied the power of Excommunication in the Church: which I do not, but desire it may come into practice upon true Rules. If you would know Erastus, see the Book of Binding and loosing, at large. And noble Sir, you that are a Civil Magistrate, let me call you to witness, that I stand here an Advocate truly to plead for the Supreme authority of this Land, and I undertake to shew that the Highest powers in the Commonwealth have also the Highest Rule of the Church, and may receive Appeals from any Christians that complain of wrong in any Congregation whatsoever.
The Highest Powers haply doubt [Page 40] of that Authority, and forbear to execute any such, till they be more fully satisfied.
Were I worthy, I would request them to know their power, and use it for the restitution of Primitive Episcopacy. They doubt, you say; but Sir, these men flatly deny that authority of the Civil Magistrate in matters of Religion.
And how I pray do you prove it?
Let every soul be subject to the Higher Powers. Every man, saith St. Chrysostome, whether Lay or Clergy.
There is no such distinction of Lay and Clergy in the Scripture. All the Lords people are [...] his Portion.
Sir, you say most true, that All the Lords people are his Portion, that is, as selected and called out of the World: but his Ministers are more peculiarly his, as called from among his People, and admitted nearer to him, being separated for the Ministration of Holy things. But however, all sorts of men, I say, whether Ministers or others, must be subject to the Highest powers.
Yea, in Civil things they must be subject, not in Ecclesiastical. The Powers are distinct.
They are distinct in their Objects or Matters about which they are exercised: [Page 41] they are united in the same Subjects or Persons that are supreme in all causes both Eccleclesiasticall and Civill.
You were wont to pray for the King in that stile.
Yes, when the King was, and now they that have the Kingly power may withall assume the same title, if they please.
By no means, Temporall Governors, power Spirituall?
The power of Civill Magistrates, in matters of religion, is called Ecclesiasticall or Spirituall in respect of the object of it, about which it is conversant, not in respect of the manner of operating: For the supreme powers do not minister in holy things, in the Word, and Sacraments, and censures, but they take care and provide, that these ministrations be rightly and orderly performed.
But how prove you an appeal to be made to the highest power in a Church-case?
Saint Paul appealed unto Caesar, Act [...] 25. 10, 11.
Yea but that appeal was in a cause concerning sedition.
Hear himself speak, For the Resurrection of the dead am I called in question, Act. 23. 6.
That was said in policy to divide the Pharisees and Sadduces.
However the Apostle spake nothing but the truth, as appears also by the words of Festus, Act. 23. 19. The question was whether he might preach Jesus and the Resurrection.
That Caesar was Nero, a heathen tyrant and persecutor, a fit man to meddle with Religion.
He was, it seems, fir for Paul to appeal unto, for want of a better, and had he acquitted the Apostle, he had thereby given him a right against the Jews [See Grotius of Authority, concerning this particular and the whole matter:] As for the Supremacy of Christian Kings this is one argument: If the Jewish Kings had power in matters of Religion, then have the Christian Kings the like power: But the Jewish Kings, &c.
Let me adde another Argument out of the Prophet, concerning the Christian Church, Kings shall be her nursing Fathers, and Queenes her nursing Mothers.
Read out the verse, and you are answered:—They shall bow down to thee with their faces to the earth. Is. 49. 23. Here is subjection rather than superiority.
A superiority of Government and Patronage is included in the name of Father: but these Fathers are Sons of the Church too [Page 43] in another sense, and subject to the spirituall guides of their soules; subjection and Government may consist together in severall respects.
Will you turne to the Text in Matth. 18. once more, and hear a fair Interpretation of it out of the Excellent Paraphrast: Tell it to the Church] i. e. to the Rulers of the Assemblies. Verily I say unto you] to you the designed Rulers of the Church, and your Successors the Bishops—
Enough, enough, pray who is your Author there?
Regard not so much, who, as what. No matter whose the words are, if they cleer the Text. This Author Mr. Tr. shews you the true sense of the next verse concerning two or three. It is the manner of Scripture, where severall things are mentioned, to resume the last first, and so go back. In this retrogradous order, the Power of the Church which was last mentioned is spoken of v. 18. and then the two or three are again mentioned, which were spoken of v. 16. I will cleer it, if you please, by sundry the like passages. [See in of Binding and Loosing pag. 12. &c.
We have enough of you already. I would not goe over the door sill to Dispute with [Page 44] one▪ upon whose spirit I see so much of the Pope.
No Gloster-Hall man would say so, but you. And you say so, because you have nothing else to say. I am far from Popery, and I doubt you are neer it, with your Independency.
But Pray-thee, what Author have you there on the Text?
I will obey you. It is the great ornament of the English Church, the Learned and pious Doctor Hammond.
An Arminian, an Arminian!
To. That's a very indirect answer, when the words alleged tend not to Arminianism, but to the support of Christianism.
I feared you would cast some aspersion upon this Brave Man, and therefore would have concealed his name under a silent veneration. But you are mistaken when you think the Doctrine of Universall Redemption Arminianism. It was the Doctrine of the Church of England before Arminius was born. Wee learn it out of the old Church-Catechism. I believe in Jesus Christ, who redeemed me & all mankind. And the Church hath learned it out of the plaine Scripture, where Christ is the Lamb of God that taketh away the sins of the World, &c.
God would have all men to be saved: Therefore Christ is the Redeemer of all men.
Paul in that Text to Tim: speaks de generibus singulorum, not de singulis generum.
S. Paul speaks de singulis generum: for elsewhere it is said, Christ tasted death for every man, Heb. 2. 9. a convincing Text.
There is a distinction of voluntas signi, & beneplaciti.
If God hath signified and revealed to us, that he would have all men to be saved, then it is most true, that he would have All men to be saved. But he hath signified, &c. He knows not to lye or to dissemble.
I desire to propose an Argument in this Question, if you please to answer me.
Most willingly. You are a courteous Gentleman.
If Christ died for all men, then shall all men be saved: But all men shall not be saved; Therefore—
I deny the sequel of your major.
Christ cannot fail of his intention: Therefore if Christ died for all men, all men shall be saved.
I deny your Antecedent.
To fail of ones intention argues imperfefection: [Page 46] But you must not lay any imperfection upon Christ:—
No, by no meanes. Therefore I answer. One may fail of his intention two waye: either by ones own fault, or by the fault of another to whom good is intended. Christ failes of his intention, not through his own fault, but ours: he is not wanting to us, we are wanting to our selves. And I beseech you all, dear Christians, take heed of conceiving hard thoughts of God & of Christ, as if he would the death of a sinner.
God in his eternall Purpose hath appointed to save some, and to damne others.
The purpose of God is absolute or conditionall: God purposeth not the damnation of any absolutely, but Conditionally upon his refusall of the meanes. [And for election, consider what the Apostle saith, He hath chosen us in Christ, Eph. 1. 4. See also the judicious Mr. Hooker's distinction of Gods generall inclination, and his occasioned Will: lib. 5. s. 49.]
Wherefore Beloved, I charge you again, Take heed, that you think not ill of God and of Christ, as if he were not really and sincerely willing you should be saved. Hear Christ mourning affectionately over Jerusalem, How oft would I, and thou wouldst not! Hear [Page 47] God speaking most pathetically in the Prophet: As I live saith the Lord, I desire not the death of a sinner. Will you not take his word? Take his Oath: As I live saith the Lord, I desire not the death of a sinner, but that he turn from his way and live. Turn ye, Turn ye, why will ye dye, O house of Israel! Turn yee, Turn yee, why will ye dye, O yee opposers of the Truth▪
You see, Brethren, what he is: we have enough of him. It is high time to conclude. Sir, I desire to conclude all with Prayer.
Sir, I have answered your Objections, and I take my leave of you. For, to your Prayers, I fear, I shall not be able to answer AMEN.
ADDITIONS.
ON the By, it was said by Mr. To. that although there be no precept for Episcopacy in the New Testament, the Apostolicall Institution of it is enough to commend it to us. For we have not more to shew for the Lords day, than for Episcopacy: How then can we maintain the one, and abolish the other?
When the opponent rejected the Authority of the Primitive Church, Mr. To. said: You do the Papists greater service than you are aware, when for feare of Popery you disclaim the Fathers.
In the Revelation the Lords day is called [...], there is the name, and we have the practice in other places: Holy assemblies on the first day of the week.
True Sir, and so much we have for Episcopacy, as hath been shewed already.
I remember well, I have heard the Learned Doctor of the Chair, Dr. Prideaux, publickly declaring in the Divinity School, that he could not prove the observation of the [Page 49] Lords day by Divine Command, in any place of the New Testament, but that the Apostolicall practice and example followed by the Church, was sufficient to give it a kind of Divine right; The like may be said for Episcopacy. Church by plain Grammaticall construction doth signify no other thing than the Lords house. From [...] Kyrc, and by adding letters of aspiration Church. Hooker l. 5. 13. [See the great Hugo Grotius of Authority, Ch. 11. Also the Considerations touching the change of Church-Government.]
The Respondent not knowing the most eager Disputant among his Opponents, craved his name: I was your Collegue, saith he. B. What I. W. of Gloster-Hall! you were an early student in Divinity. I remember you read Dr. Prideaux Lectures De Absoluto Decreto, &c. when you were but a Fresh-man. He is now admonished to study his Antecessor at Tewksbury Mr. Geeres Book against Separation, entituled Vindiciae Ecclesiae Anglicanae.
Another of the Opponents Mr. Tr. asked the Respondent, whether he did not Preach before he was Ordained: Yes, said he, once or twice in this Church above twenty years since, being Mr of Arts, and after that Tryall of my self, I entred into Orders. Your men [Page 50] do not so. [See Grotius of Authority pag. 181.]
At the mention of Christmas was startled and cried Popery. Mr. B. Answered there is no hurt in the Word, and for the Thing, the keeping of that and other Christian Festivalls, we commend the sober Christian, to the Resolution of the sixt Quaere by the eminent Dr. Hammond.
Where the Respondent distinguisheth of Bishops as Lords & as Fathers, he would not have the Reader suspect him as if he envied any temporall Honour or Riches to the Fathers of the Church. For who knew how to abound so well as They? The good works of the Bishops of England would make a fair volume, which perhaps some body will collect. Our Mother Oxford especially cannot forget how magnificent Founders and Benefactors she hath had of this sacred Order.
One of the Opponents, about admission of people to the Sacrament, urged that proverbiall speech of Christ Matth. 7. 16. Do men gather grapes of thorns, or figs of thistles? No, said the Respondent, while they continue such, but on their Conversion they may. For the true sense of that place hear the Divine Paraphrast. By their fruits ye shall know them.] Ye shall certainly know them and discern [Page 51] them, if you take notice of, and weigh the doctrins, which when they have gotten some Authority with you, they will presently endeavour to infuse into you. They that make no other use of their being counted Prophets, but to infuse higher degrees of all kind of piety and charity into you, ye may resolve they are sent from God. For the Devill would never help men to credit and reputation in the world, who should make use of it only to the advancement of piety. But if their designs be to infuse into their followers any seeds of impiety, injustice, uncleanness, uncharitableness, sedition, rebellion, &c. Let their pretences and behaviour be never so fair, be sure they are false Prophets.
When it was said by the Respondent that Christ died for all men: one Cr. a disciple of Mr. H. was heard to say, Then, it seems, Christ dyed for the Devills and all: not considering that Divine Text to the Hebrews, 2. 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. Where the Paraphrast judiciously, as his manner is, amending the Translation, saith: For tis not said any where that he catches hold of Angels, as they are falling, or running, or carried captive from him, to save or rescue them from ruine, or to bring them [Page 52] out of captivity, but only to men doth he this favour peculiarly.
To his Congregation at Sudeley-Castle.
ANd now, Beloved, I end with a Request to you, in Saint Peter's words: Giving all diligence, adde to your Faith, Vertue; and to your Vertue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly-kindness; and to Brotherly-kindness, Charity; For if these things be in you & abound, the greatest objection of our Opponents will be then fully answered, if it be not yet. Let no man suffer sin upon his Brother, but let us exhort and admonish one another, lovingly and faithfully; and let the most knowing and Zealous among you assist the Minister in the discharge of his duty, that no open and notorious liver may presume to come with us to the Holy Table. Let us pray for a setled Publick Discipline, but in the mean, let us settle our selves, and keep as good order as we can; Let us shew the sincerity of our Religion by our mutuall Love, and by our Meekness and Charity to our Enemyes and Calumniators; [Page 53] Let us evidence our having the Spirit, not by bold intrusion into offices not committed to us, but by bringing forth the fruits of the Spirit, Love, Joy, Peace, Long-suffering and the rest. Finally, let us not be weary of Welldoing, but go on in every good Work with courage and alacrity, with our eyes fixed upon Heaven, so shall the mouth of the Adversary be stopped; and the Lord shall open our lips, and our mouth shall shew forth his praise.
N. N. To the Reader.
CHristian Reader, Know that after the Disputation ended, between two and three in the Afternoon, Mr. B. and Mr. To. retired to their Inn, whither the Baylifs and Churchwardens, and some other honest men of the Town came to them and gave them thanks. The next morning was deliver'd to a Servant of the Parish, a Paper to be presented [Page 54] to Mr. H. and published, declaring that some Neighbouring Ministers would be ready (by Gods help) on the Monday following to make good in the same place against Mr. H. and his brethren this necessary Truth, which they deny; That Parish-Churches of England are the true Churches of Jesus Christ. They came, but could not prevail with Mr. H. to come forth to Answer, Wherefore after some little conference with him at his own house (with the Account whereof I shall not now detein you) Mr. B. departed and Preacht at Sudeley, concluding with an exhortation to Peace and Unity, and with an earnest Request to the Congregation, that they would give no offence, neither by word nor deed, to the other party. When the Account of the former Dispute was come down, Mr. B. sent two Copies, one to Mr. H. another to Mr. W. enclosed in these Letters, which being come unto my hand, I think fit not to conceal, and shall adde unto them some other since, to the end you may the better understand the Temper of the Author, and in what condition he is at this present, December 17. 1653.
HAd you hearkned unto me and embraced my motion for a private conference, both you and I had saved some trouble; but since the matter is come thus far, I intreat you to peruse the account with judgement, and let me receive from you any thing that may serve for the perfecting of it. I have not wronged you, nor do I remember any greater provocation in my former Letters, but that I once said, Your simple Disciples, which word I have cause to retract, finding by experience that they have much more of the Serpent, than of the Dove. From them I suppose, rather than from your self, is a tempest a raising against me in the Higher Region: The opinion I have had of your Moderation and Ingenuity, yea and some degree of friendship with you formerly, enclines me to hope, that by your discretion all may be calmed. However, being not conscious to my self of any evill Doing either against private or publick persons, I do securely wait for the Event. I am enemy to no man: that's my Religion. They that make it a part of their Religion to persecute Dissenters, must take heed, lest at their [Page 56] great peril they do good to those they malign; for that Good will accrew to those that suffer for the Truth is out of question with
IF so high a comparison may be used, it may be said of us, as it was of two great Romans by the Historian: They learned in the same, that which in contrary camps they practized. You and I were collegues in our Youth, and lately had some clashing. But Sir, I wish you to use no carnal weapons; for I am informed there is some intent of force to be offered me. Forbear I pray, and take off any such prosecution. Let us proceed in debate of what is in controversy (if you please to proceed) without any other arms but such as become Scholars and Divines, that is, reasons and Arguments. You shall find me, I assure you on the word of a Christian, very willing to yield to any thing I cannot answer. Read the enclosed as if you were not a party but a judge; and remember the conclusion in Minutius Faelix, if you cannot forget you are a party, Tu victor [Page 57] mei, ego erroris. Do not disdain to write your mind to your old acquaintance and Countryman, and, if you permit, Loving friend still,
To the Right Worshipful Richard Aylworth Esquire, and to the rest of the worthy Justices met at Winchcomb. Decem. 17. 1653.
TO you I address my self, and by you to the rest of the worthy Justices present with you, protesting my readiness to wait on you, and to be obedient to the present Governours in all lawful things, and namely, in using or not using the Book of Common Prayer. I am ready to use it, if it be permitted (as I suppose it is by Order of the Council of State November 12. last,) and I am ready Never with contempt. to lay it aside, if they require it to be laid aside: For I never thought it the only way of serving God. I have done nothing in contempt of any Act or Ordinance of State. I have ever Preacht Obedience to Superiours. Nor do I desire to live any [Page 58] longer than I may be a profitable Member of this Common-wealth, in my little sphear. And you will be so tender (I hope) of the Honour of publick Justice, as not to condemn such a man unheard. Let not Christian Gentlemen and Englishmen be less equal than Pagan Romans. You will in your piety and wisdom (I hope) give a check to the violence of my Accusers, whose Religion is Revenge. You will in your Charity and Goodness endeavour (so far as lawfully you may) the preservation of
To Master William Towers. Decem. 17. 1653.
AS God hath vouchsafed us the honour to appear for some Great Truths in our Religion, so it seemeth by the Justices proceeding at Winchcomb, we shall have this second honour, to suffer for them. Te Deum laudamus! I have sent them a Letter this [Page 59] morn, to put them in mind of the manner of the Romans (I hope 'twill not seem to them Antichristian) not to condemn men unheard. I do not find in my self any fear of them. Though I cannot say, as the good Archbishop Whitgift said, He had two things to give him courage against his potent Adversaries, Orbitatem & Senectutem, being in the midst of my Course, and being call'd Father by six little motherless children: Yet I can say, Si Deus nobiscum—and take courage enough from the Cause. If all the world oppose it, Truth is Truth, and God is Truth. To whose Grace and protection I commend us and all ours.
C. B. to D. W. December 19. 53.
It is very true, that I told you, the first draught of that dispute was the work but of one day, while the memory of it was fresh: and the carefull observer is no other than the Respondent himself, who is not ashamed to own as well the penning as the publishing of it. My worthy▪ friend, that stood in subsidiis, if he hath noted any considerable Defect in it, may do well, as I requested him, to send me his supplement. But the setting down an Enthymen for a Syllogism, and the omission of little matters on the by, I conceive is no very considerable want. Indeed there was a passage between him and the opponents concerning the Institution of the Sacrament, which, because I found not the particulars in my frail memory, I mentioned not. Now Sir, for the proceeding against me at Winchcomb the last week, which together with a very frivolous report about the D. of Y. (in the inquiry whereof, methinks, the Religion of an oath was made cheap.) was the business of the three Justices, I must tell you what good people say; That the new-saints there discover what they are by their pride [Page 61] and spightfulness; That they procured warrant to fetch in some of my neighbours to swear against me for using the Common-Prayer-Book, who are not so Book-learned, that they can well tell when I use it, when not: That they, some of them, gave this false evidence, that on the Monday sollowing the Dispute, when Mr. Helme would not appear, I had drawn to the Church a company (you were one) of lewd persons: That the Justices have not obliged me by any humanity or charity toward me, suffering me to be accused by such fellowes in my absence, that—But no more of this now. To conclude this scribble, I would have all know, that I do forgive my Adversaries (whom I have assayed to cool by kind letters) and that I do not fear them: that I am well affected to all Goverment, by which I am protected, and that I am so well opinioned of the present Governor, that I believe he will at least tolerate that Religion, wherein himself, as well as we, were once baptiz'd.
C. B. to Mr. G. December 24. 1653.
I have seriously considered both what you writ to me, and what you said. You said, Let Ministers preach at home, and take heed [Page 62] of Meetings. It is good to be wise and wary; but to omit the means and opportunity of doing good in our Callings, even when there is some shew of perill to our selves, I doubt will argue rather a timorous deserting of our Cause, than a prudent wariness. Ministers must not only labour single and in their own Cures, but by a brotherly union, and mutual assistance, advance the work of their Master, and procure the peace of the Church. When so many unlearned new Teachers, both single and united, shew such zeal to make proselytes, shall we that have gone through the Schools to S. Maryes, and through university degrees have ascended the Pulpit, and by a regular mission are employed in our stations, shall we I say let the people lose the fruit of our long studyes, shall we be cold and heartless, and suffer our sheep to wander as if they had no shepheards? You writ to me, That the Truth and our Cause did not suffer by my Dispute, but my friends fear is, that I in my estate may suffer in defense thereof. Truly Sir, the grave judgment of you and other friends, that I have done some service to a good Cause, doth more comfort me, than your fears of my suffering can discourage me. I think upon the Psalmists words, Trust in the Lord, and be doing good. I think upon Gods words to Paul▪ [Page 63] Be not afraid, but speak and hold not thy peace: For I am with thee. I think upon Paul's words to the Philippians, To you it is given not only to believe, but to suffer. I think upon Christ's words, Blessed are ye when men shall revile you and persecute you for my sake: Rejoyce and be exceeding glad. I need not comment upon these passages, nor apply them. Assure your self, I am not afraid to suffer, as a Christian. My estate indeed is but small; if it were great, God forbid I should love it more than a good Conscience. I am in hope to keep both safe; and my hope is confirmed, since I hear, that at the very same time when our Adversaries were contriving to undo me and other of my worthy brethren, The Generall was declared Protector, who is said to be of a moderate, and a gentle, and obliging Disposition. From whom I may justly expect such a preservation in my place, whereby I may be able (which is all my ambition) to breed up my five little Boys, to fear God, to love their Countrey, and to obey their superiours.
C. B. to D. C. December 30. 1653.
I have born a loss, which will make all that can happen seem but light unto me (ô passi graviora!) so that the danger threatned moves me not; But truly upon the late change (which I hope will turn to the general good, as well as mine) I wrote to you, that the danger, I conceiv'd, was past; and therefore you might burn the letters. No wonder, that in the delivery of my papers to that man, you receiv'd vile words, and threats against me. Such are the Civilities of some new-Saints, that have sound out a Religion of another temper from His, who as himself is meek and lowly, so requireth all his. Disciples to be like him; and that are of another spirit than that whose fruits are long suffering and gentleness. 'Twas well you ventur'd not to deliver the other letter, having had such experience. Now Sir, to answer your Question, where I am prosecuteed, I cannot: only I conjecture I shall hear of my Adversaries at the Sessions, and there I may hope well of the equity of the other Justices. As for the Articles against me, it seems by what I have learned concerning the examinations, they [Page 65] will run thus: 1. That he said, he would out Mr. Helme (though I think, when they sought false witness to prove this, they found none; And indeed I do not use to threaten.) 2. That he hath sometime used some part of the Common-Prayer-Book (Themselves use not the Directory: and the Order of the 12. of November last, protects all Assemblies but Popish.) 3. That he Christned such a mans child with the sign of the Cross: in token that he should not be asham'd to confess the faith of Christ crucified. 4. That he dined at an Ordinary with the D. of Y. at Winchcomb. [About whom there hath been much a doe among those Justices, to the exposing of themselves and their office to much contempt among the people.] Terrible Articles! But, since the Dissolution, the Men are not terrible: so that I may banish them from my studies, and return unto my Grotius; or, rather use the words of the Psalmist, Return unto thy rest, O my Soul, for the Lord hath been good to thee. The Lord taketh my part against my adversaries. The Lord shall give his people the blessing of Peace. To his gracious providence I commend you and all yours.
Testimonies pertinent to severall passages in the Letters and Dispute, Collected out of Protestant Divines as they came to hand, to be referred to their proper places by the diligent Reader.
Dr. HAMMOND Of Binding and Loosing, Pag. 74.
THey quite deform the primitime Institution (of Excommunication) who deny the Sacrament to Whole Congregations at once, without any charge laid to all or any part of them (save only that they are a mixt Congregation, wherein there are some evill men, which yet is not legally proved neither:) and they also who deny it to particular men sufficiently catechised, without any publick cognizance of their crime, or process of admonition first and second; or that designe [Page 67] that exclusion to any other end, than ut peccantes resipiscant, the reducing sinners to repentance: and therefore no small petty trifle is a sufficient matter for this, but contumacious continuing in some scandalous sin after admonitions: from which when they return again by a sincere approved repentance, they are to be absolved.
In his Preface.
THat the power of Binding and Loosing may be restored to its full vigour in this Church againe, and, wherever sobriety shall advise, by addition of penitentiall Canons be reformed or regulated; and being put into the primitive chanell, may there be permitted to shew forth it self in the native purity and brightness; and so being ordered according to Gods designation, obtain Gods blessing to make it effectuall to its end, shall be the prayer of him who professes to love and admire the beauty of this fabrick [of the Church of England] even when it ly [...]s polluted in its blood, and to wish no greater blessing to its dearest friends, or, for whom he daily prayes, most implacable enemies, than that the scales may fall off from all our eyes, [Page 68] that we may see and value what is so illustriously conspicuous and estimable in it self, &c. If the abuses and excesses and mistakes were removed, and that which is Christian and Apostolicall revived and restored in prudence and sobriety, might yet again shew the world the use of that Prelacy, which is now so zealously contemned, and recover at once the order, and the estimation of it; set more Saints on their knees, in petitions for the reducing and restoring, than ever employed their hands toward the suppressing of it.
D. Jer. Taylor in the Dedicatory before his Winter-Sermons. Of preaching.
WHo would have in him so little of a man as not to be greedy of the Word of God, and of holy Ordinances, even therefore because they are so hard to have? And this evill, although it can have no excuse, yet it hath a great and a certain cause. For the Word of God still creates new Appetites, as it satisfies the old; and enlarges the capacity, as it fills the first propensities of the Spirit. For all spirituall blessings are seeds of Immortality, and of infinite felicitie; they swell up to the comprehensions of Eternity: and the desires of the soul can never be wearied, [Page 69] but when they are decayed: as the stomack will be craving every day, unless it be sick and abused. But every mans experience tels him now, that because men have not Preaching, they less desire it: their long fasting makes them not to love their meat: and so we have cause to fear, the people will fall to an Atrophy, then to a loathing of holy food, and then Gods anger will follow the method of our sin, and send a famine of the word and Sacraments. Paulo post. And by the same instrument [Preaching] God restored the beauty of the Church, when it was necessary she should be reformed: it was the assiduous and learned Preaching of those whom God chose for his Ministers in that work, that wrought the Advantages, and perswaded those Truths, which are the enamel and beauty of our Churches. And because by the same means all things are preserved, by which they are produc'd, it cannot but be certain, that the present State of the Church requires a greater care and prudence in this Ministry than ever: especially, since by Preaching some endeavour to supplant Preaching, and by intercepting the fruits of the flocks; to dishearten the shepheards from their Attendances.
The same Author. Of Zeal, p. 185.
ANy zeal is proper for Religion, but the zeal of the Sword, and the zeal of anger; this is [...], the bitterness of zeal; and it is a certain temptation to every man against his duty: for if the Sword turns Preacher and dictates Propositions by Empire instead of Arguments, and engraves them in mens hearts with a Ponyard, that it shall be death to believe what I innocently and ignorantly am perswaded of, it must needs be unsafe to try the Spirits, to try all things, to make enquiry. And yet without this liberty, no man can justify himself before God or man, nor confidently say, that his Religion is best: since he cannot without a final danger make himself able to give a right sentence, and to follow that which he finds to be the best. This may ruin Souls by making Hypocrits, or careless and complyant against conscience or without it; but it doth not save Souls, though peradventure it should force them to a good opinion. This is inordination of zeal. For Christ by reptoving St. Peter drawing his Sword, even in the cause of Christ, for his sacred and yet [Page 71] injur'd person, [...] (saith Theophilact) teaches us not to use the Sword, though in the cause of God, or for God himself: because he will secure his own interest: only let him be served as himself is pleased to command: and it is like Moses passion, it throws the Tables of the Law out of our hands, and breaks them in pieces out of indignation to see them broken. This is the zeal that is now in fashion, and hath almost spoiled Religigion: Men like the zealots of the Jews cry up their Sect, and in it their Interest, they affect Disciples and fight against the Opponents: And we shall find in Scripture, that when the Apostles began to Preach▪ the meekness of the Christian institution, salvation, and promises, charity and humility, there was a zeal set up against them. The Apostles were zealous for the Gospel: The Jews were zealous for the Law. And see what different effect these two zeals did produce. The zeal of the Law came to this, They stirred up the City, they made tumults, they sent parties of Souldiers to silence and to imprison the Preachers, &c. But the zeal of the Apostles was this, They Preached publickly and privatly, they prayed for all men, they wept to God for the [Page 72] hardness of mens hearts, they became all things to all men, &c. They endured every man and wronged no man, They would do any good thing and suffer any evill, if they had but hopes to prevail upon a Soul: They perswaded men meekly, they entreated them humbly, they convinced them powerfully, they watched for their good, but medled not with their interest, &c.
L. Hatton in the Preface to his Psalter. Of Union.
HE that is ready to joyn with all the societies of Christians in the world, in those things which are certainly true, just and pious, gives great probation that he hath at least animum Catholicum, no Schismatical Soul, because he would actually communicate with all Christendome; if bona fides in falso articulo, sincere perswasion (be it true or false) did not disoblige him; since he clearly distinguishes persons from things, and in all good things communicates with persons bad enough in others. This is the Communion of Charity: and when the Communion of belief is interrupted by misperswasion on one side, and too much confidence [Page 73] and want of Charity on the other, the erring party hath humane infirmity to excuse him, but the uncharitable nothing at all. This therefore is the best and surest way, because we are all apt to be deceived, to be sincere in our disquisitions, modest in our determinations, charitable in our censures, and apt to communicate in things of evident truth and confessed holiness. Since all Christians of any publick confession and Government, that is, all particular and national Churches, agree in the matter of prayers, and the great object, God in the mystery of the Trinity, if the Church of Rome would make her Addresses to God only through Jesus Christ our Lord, and leave the Saints in the Calendar, without drawing them into her Offices (which they might do without any prejudice to the sutes they ask, unless Christ's intercession without their conjuncture were imperfect) that we might all once pray together, we might hope for the blessings of Peace and Charity to be upon us all.
Hieronymus Zanchius, in Confess. Cap. 24. 19. De Ecclesia.
NOn enim ab Ecclesia Romana simpliciter & in omnibus defecimus: sed in illis duntaxat rebus, in quibus ipsa defecit ab Apostolica, atque adeo à seipsa, veteri & pura Ecclesia: neque alio discessimus animo, quàm ut, si correcta ad priorem Ecclesiae formam redeat, nos quoque ad illam revertamur, & communionem cum illa, in suis porr [...] coetibus habeamus. Quod ut tandem fiat, toto animo Dominum Jesum precamur. Quid enim p [...]o cuique optatius, quam ut ubi per Baptismum renati sumus, ibi etiam in finem usque vivamus, modo in Domino. Ego H. Z. cum tota mea familia testatum hoc volo toti Ecclesiae Christi in omnem aeternitatem.
Huic pii viri sententiae libenter subscribit
Idem in observat. ad Cap. 5.
ATtque haec de patrum autoritate: à quibus nisi manifestissimis rationibus cogar, me pro mea tenera conscientia, vel in dogmatibus, [Page 75] vel etiam in scripturarum interpretationibus, praesertim ubi plerique omnes consentiunt, deflectere non audere, toti Ecclesiae Christi ingenuè fateor. Et postea. Hoc ego ingenuè denuò profiteor, talem esse meam conscientiam, ut à veterum patrum, sive dogmatibus, sive scripturarum interpretationibus, non facile, nisi vel manifestis sacrarum literarum testimoniis, vel necessariis consequentiis, apertisque demonstrationibus convictus atque coactus, discedere queam. Sic exim acquiescit mea conscientia: & in hac ment is quiete cupio etiam mori.
Idem ad Cap. 25.
QUid? quòd in Ecclesiis etiam Protestantium, non desunt reipsa Episcopi, & Archiepiscopi: quos mutatis bonis Graecis nominibus in malè Latina, vocant superintendentes, & generales superintendentes? Sed ubi etiam neque illa vetera bona Graeca, neque haec nova malè Latina nomina obtinent, ibi tamen solent esse aliquot primarii, penes quos fere tota est autoritas. De nominibus ergo fuerit controversia: verùm cum de rebus convenit, quid de nominibus altercamur?
Idem in fine.
PRecor omnes Christianos per Dominum Jesum, ut positis vanis privatorum hominum somniis, positis etiam propriis carnis affectibus, odiis, inimicitiis; amplexi verò certum ac salutarem veteris Ecclesiae doctrinam, Christianamque dilectionem; coeamus omnes in unam fidem, sanctamque amicitiam: sicut nobis quoque omnibus unus est Deus, unus Mediator, unum Baptisma, una spes vocationis nostrae: ad gloriam nominis Dei, Ecclesiae aedificationem, salutemque animorum nostrorum. Citius enim quam putamus, sistemur ante tribunal Christi, ut referat unusquisque prout se gessit in corpore, & in hac vita, quando post hanc vitam nulla spes veniae, nullus resipiscentiae locus est.
Hooker in his Preface. Sect. 4.
A Very strange thing sure it were, that such a Discipline as ye speak of, should be taught by Christ and his Apostles in the word of God, and no Church ever have found it out, nor received it till this present time: contrariwise, the Government [Page 77] against which ye bend your selves, be observed every where throughout all generations and ages of the Christian world, no Church ever perceiving the word of God to be against it. We require you to find out but one Church upon the face of the whole earth, that hath been ordered by your Discipline, or hath not been orderd by ours, that is to say, by Episcopal regiment, sithence the time that the blessed Apostles were here conversant.
The same. Sect. 6.
AS for the Orders which are established, sith equity and reason, the Law of Nature, God and man, do all favour that which is in being, till orderly judgement of decision be given against it; it is but justice to exact of you, and perverseness in you it should be to deny thereunto your willing obedience. Not that I judge it a thing allowable for men to observe those Laws, which in their hearts they are stedfastly perswaded to be against the Law of God; but your perswasion in this case ye are all bound for the time to suspend; and in otherwise doing, ye offend against God by troubling his [Page 78] Church without any just or necessary cause.
The same. Sect. 8.
AGain it may justly be feared, whether our English Nobility, when the matter came in tryal, would contentedly suffer themselves to be alwaies at the call, and to stand to the sentence of a number of mean persons assisted with the presence of their poor teacher, a man (as sometimes it hapneth) though better able to speak, yet little or no whit apter to judge than the rest. From whom, be their dealings never so absurd (unless it be by way of complaint to a Synod) no appeal may be made unto any one of higher power: in as much as the order of your Discipline admitteth no standing inequality of Courts, no Spiritual Judge to have any ordinary Superior on earth, but as many Supremacies, as there are Parishes and several Congregations. Neither is it altogether without cause that so many do fear the overthrow of all learning, as a threatned sequel of this your intended Discipline. For if the worlds preservation depend upon the multitude of the wise; and of that sort [Page 79] the number hereafter be not likely to wax over great, when (that wherewith the Son of Syrach professeth himself at the heart grieved) men of understanding are already so little set by: how should their minds, whom the love of so precious a Jewel filleth with secret jealousy, even in regard of the least things which may any way hinder the flourishing estate thereof, choose but misdoubt, lest this Discipline, which alwaies you match with Divine Doctrine, as her natural and true Sister, be found unto all kinds of knowledge a Stepmother; seeing that the greatest worldly hopes, which are proposed unto the chiefest kind of learning, yee seek utterly to extirpate as weeds: and have grounded your platform on such Propositions, as do after a sort undermine those most renowned habitations, where through the goodness of Almighty God all commendable Arts and Sciences are with exceeding great industry hitherto (and so may they for ever continue) studied, proceeded in, and profest. To charge you as purposely bent to the overthrow of that wherein many of you have attained no small perfection, were injurious. Only therefore I wish that your selves did well consider how opposite certain your positions are, &c.
Master Edward Leigh, a dilligent Collector, in his Body of Divinity P. 454, &c.
THe Socinians say, Cum adhuc nova, &c. The Apostles had a call when the Gospel was newly published: there needs not a Ministry now that the Gospel is generally taught, and it is promised we shall be all taught of God. If we should look for a Ministry, where shall we find it? Our Ministets were ordained by Bishops, they by the Pope: Therefore their Calling is Anti-Christian. But, That there is such an Institution of Christ, and this to continue till the worlds end, may be thus proved. First, there are some to whom the word of reconciliation is committed, and not to others. 1 Cor. 5. 18. Rom. 10. 15. there is a peculiar mission: Men cannot Preach as the Embassadors of Christ, unless sent, Jo. 20. 21. Gal. 1. 1. Secondly, because a special authority is committed to such by vertue of their office, they have the Keys of the Kingdom of Heaven. Is. 22. 22. Mat. 16. 19. The Brownists say, our Ministers are not rightly called into their offices, because we received it from Rome▪ Ans. Not every thing ordained by Anti-Christ [Page 81] is forthwith to me rejected, but only that which he doth, qua Antichristus, as he is Antichrist. But Bishops were before ever Antichrist appeared in the world.—Brown the father of the Brownists was the first of note that did separate himself from the Church of England, and said, that we had no Church; he meant a true Church; But after he went into France, and being at Geneva, he saw the Sabbath much prophaned, and the wafer-cake given in the Sacrament instead of bread; whereupon he began to think better of the Church of England, and returning home he became Pastor of a Church in Northhampton-shire, called Achurch. The Church of Rome was a true Church; the Reformed Churches separated from it becoming a false Church. Though Ministers were ordained in the most corrupt estate of the Church of Rome, yet if they forsake the corruptions of the Church of Rome they are true Ministers, as the Church of Rome it self if it would cast off its Corruptions, should be a true Church.
There is a double Calling necessary to a dispensor of the Mysteries of salvation, Inward and Outward. The Inward enableth men, the Outward authorizeth them to discharge their sacred function. Where there are Gifts, if God encline the heart of the [Page 82] party to enter into the Ministry, there is an inward Calling: Yet this alone sufficeth not without an outward Calling, either Ordinary, or Extraordinary. We are not now to expect extraordinary callings since Miracles are ceased. The Ordinary calling is by the Imposition of the hands of the Presbytery, Jer. 14. 14. & 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years, or at lest approved of. Dr. Featly's distinction of Clergy and Laity.
In the Reformed Churches of France and Geneva, the people give no voice in the Election of Ministers, but are only permitted, if they have any causes of dislike or exception, to make them known to the pastors & guides of the Church, and the power of judging such exceptions resteth wholly in them. When one Morelius a phantasticall companion sought to bring the Elections of Bishops and Ministers to be popular, and swayed by the most voices of the people, he was condemned by all the Synods in France, as Beza sheweth, Epist. 83.
In Scripture we find Election and Ordination frequently distinguished, not only as distinct acts, but oft-times in distinct hands; Deut. 1. 13. The people chuse them who shall be Rulers, but Moses makes them Rulers. [Page 83] Act. 6. 3. The people chuse, the Apost [...]es appoint the Deacons. The chusing of a person to an office, is not the authorizing of the person elected, but the designation of the person to be authorized. See Mr. Gillesp. Miscell. e. 4.
The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church. Peradventure many of the Sectaries of this time will hardly acknowledge thus much.—Some think, that the Ceremony of laying on of hands may be omitted; sometimes we must be tyed to example in the lest gesture, though not prescribed, and yet men presume to dispense in a circumstance prescribed, Tit. 1. 5. Timothy was ordained by laying on of hands, and enjoyned to lay hands on others in their Ordination, 1 Tim. 5. 22. Thus were the Deacons ordained, Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling, Act. 13. 3.
Augustin and Chrysostom preached every day in the week and year, (at least once or twice without fail:) Ye heard yesterday, yee shall hear to morrow, is common in their Tractates and Homilies. Mr. Bull's trial of Separat. p. 81. The Papists by way of scoff called the Evangelical Ministers praedicantici. Wheras [Page 84] Paul judged preaching his chief Office, and would not baptize lest it should be an impediment. Bellarmine and the Councill of Trent style preaching praecipuum Episcopi officium.
The Question (saith Mr. Mode on Act. 5. 3, 4, 5.) should not be, Whether Tithes are due to the Ministers of the Gospel, meaning as a duty of the people unto them, but rather, Whether they be not due to God: for so is the style of the Scripture, All the Tithes are mine; These I give to Levi, and not you. There are many other uses for the employment of Bona sacra, if they be more than is competent for them and theirs.
That men, though gifted without being called to the Ministry, and by Ordination set apart for it, should take upon them the office or ordinary exercise of preaching, seems repugnant to those Scriptures, Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this, That he was sent from his Father. Punishments have been inflicted on those that have medled beyond their call, as Uzziah. Apage vaesanam illam prophetandi libertatem, imo licentiam blasphemandi: ut liceat maleferiato cui (que) tyroni prodigiosissima cerebri sui phantasmata in apricum producere, & populo commendare & praelo. Concio D▪ [Page 85] Halli ad Syn. nat. Dord. Such as want Authority from the Church, 1. are none of Christs Officers, Ephes. 4. 11. 2. They are expresly forbidden it, Jer. 23. 21. 3. The blessing on the Word is promised only to sent Teachers, Rom. 10. 15. Mr. Owen's duty of Pastors and people distinguished, p. 46, 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi, certissima pernicies religionis nisi cert is finibus acriter coerceatur. Casaub. epist. 320.
The same Collector, pag. 683, 684.
WE are commanded not to eat with Obj. a Brother if he be so and so. Ans. It signifieth to have familiar civill society with them, in inviting them or feasting them. But, if one may not have familiar civil conversation with such, much less may he eat with them at the Sacrament. It follows not, for in withdrawing our selves from them we punish them, and shew our dislike of them: but in withdrawing our selves from the Sacrament, because of them, we punish our selves.—Mr. Downame on 1 Cor. 11. 28. saith, None ought to refrain coming to the Lords Table, because they see scandalous sinners & unworthy guests admitted. For, 1. The Apostle here doth not enjoyn us to examin others, but [Page 86] our selves. 2. Because the Apostles, (yea even Christ himself) did joyn with those Assemblies in the service of God, and particularly in the use of the Sacraments, which were full of corruptions, both in respect of doctrin and manners, viz. This Church of Corinth it self.) 3. Because one mans sin cannot defile another, nor make the seals of the Covenant uneffectuall to him who cometh in faith and repentance, and even hateth that sin which he seeth committed: especially when he hath no power committed unto him by God and the Church, of repelling the wicked from this holy Communion. 4. Because the punishment denounced against unworthy Receivers is appropriated to them who thus offend, and reacheth not to the innocent because they are in their company. Zanchy saith, Non aut ob talem abusum Ecolesia de sinit esse Ecclesia Christi, aut pii impiorum in sacris Communione possunt contaminari. Beza de Presbyt. p. 28. Etiamsi suis oculis Minister quenpiam viderit aliquid agentem, quod coenae exclusionem mereatur, jure tamen, nec debeat nec possit, nisi vocatum, convictum legitimè, deni (que) secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere.
Object. We are commanded to separate [Page 87] our selves from the wicked, and to come out from amongst thom, 2 Cor. 6. 17. Ans. We must indeed come out from amongst those that do serve false Gods, and separate our selves from the familiar society of wicked persons; but other separation was never practised by any Prophet or Apostle, or ever meant. Immediatly there it follows, Touch not the-unclean thing: that is, Do not joyn with others in their pollutions. Ephes. 5. 6, 7, 11. p. 682.
This Sacrament (saith Mr. Burroughs on Hos. 5. 3.) is not defiled to the right receivers of it, meerly because wicked men are present there, but because the Congregation neglects their duty of casting out the wicked from thence, whence they discover themselves—Particular persons and Communicants come to be defiled in this, if they neglect the duty that belongs to them as Christians, Matth. 18. 15, 16. If thou hast done thy duty to all scandalous persons in the Congregation, then the sin be upon the Church, thou maist receive the Sacrament with comfort, though wicked men be admitted there.
[p. 481.] Dr. Ames saith, Falsum est iniernas virtutes à nobis requiri, ut aliquis sit in Ecclesia quoad visibilem ejus statum. Bellarm. [Page 88] enerv. Tom. 2. l. 2. c. 1. s. 5. The Apostles at the first gathering of the Church of the new Testament never required any more than the profession of the faith of Christ in fundamentals, and that they were willing for the time to come to walk in Gospell rules. John Baptist received Publicans and sinners, Soldiers, Scribes, Pharisees, when they confessed their sins, and desired to be admitted into the faith of him whom John preached. See Act. 2. 41, 47. Vide Calvin▪ ad Matt. 3. Many a one that may have real grace, yet out of bashfulness, and because he hath but weak parts, may not be able to evidence it to others: and others, who have greater gifts, may carry it away when they are not inwardly wrought upon. I suppose therefore, those are to be received into Church-Communion which profess the faith of Christ, and subject to the rules of the Gospell, if they be free from damnable errors and scandalous conversation.
Mr. Martial on Rom. 12. 4, 5. I am verily perswaded, that were the union and Communion of the people of God rightly known, there is no Saint in any part of the world, but where ever he comes, might demand upon the profession of his faith, and his voluntary subjection to the Gospell, his right in the Ordinances, hear the Word with them, pray [Page 89] with them, receive the Sacraments with them.
Mr. Baxter in the Dedicatory of his Rest.
YOu know I never conformed to the use of mystical Symbolical Rites my self (but only to the determination of Circumstantials necessary in genere) and yet I ever loved a godly peaceable Conformist, better than a turbulent Non-conformist. I yet differ from many in severall Doctrins of greater moment than Baptism, &c. And yet if I should zealously press my judgment on others, and seek to make a party for it, and disturb the peace of the Church, and separate from my Brethren, I should fear lest I should prove a firebrand in hell, for being a firebrand in the Church. Paulo post. Make conscience of the great duty of reproving and exhorting those about you: Make not your souls guilty of the oaths, ignorance and unworthiness of others by your silence. Admonish them lovingly and modestly; but be sure you do it, and that seriously. This is the first step in Discipline. Expect not that your Minister should put any from the Sacrament, whom you have not thus admonished once and again.—Punish not before due process.
Dr. Ham. Pract. Catech. l. 6. s. 3. Of preparation for the Sacrament.
THat every man is infinitely concernd to have his soul always possest with every part of that preparation. That he careless oscitancy, & fatal stupidity of the world, in never so much as considering whether they have any of them or no, is a most prodigious thing. That the time of preparing our selves for the Sacrament (which ought to be frequent, but how frequent is not defined in Scripture, but left to the judgment of the Church) is a very fit time for that self examination. That till that be done, and all and each of those graces [Repentance, faith, &c.] found sincere in our hearts, we ought not to come to that holy Sacrament: which yet will not excuse any for not coming, because he is not prepar'd, but rather aggravate the sin upon him, that rather than thus fit himself he will part with so great a treasure.
The same Authour, Of Idolatry, s. 70.
FOr the sign of the Cross, used by our Church in Baptism, which hath been by some cryed down under the title of Idolatry, [Page 91] two things it will not be amiss briefly to have observed; 1. That the same ground of zeal or passion that hath incited some men lately to charge it of a breach of the second Commandement, hath long since moved one [Parker on the Cross] of the same spirit, to accuse it as à sin against the other nine, and to entitle his severall Chapters of the swearing, Sabbath-breaking, murder, adultery, stealing, fals-witness, and at the last of the concupiscence of the Cross, as well as the Idolatry of it, the reasons being much alike for the whole charge. 2. That the signing with the sign of the Cross in that Sacrament, is somewhat distant from that which the Papists use, and an act of departure from them, in King Edwards second Liturgy, more than had been in the first Reformation. The former custome was to cross the Child at the Church dore, when it was brought to Baptism, but this of ours as a mark of initiation or reception into Christs flock, immediately following Baptism, and a kind of tessera, or military sign that the person thus consigned into Christ's Militia shall for ever after think himself obliged manfully to fight, &c. A change made meerly out of compliance with them who were jealous of too great an inclination to Popery, and yet now charged with the guilt [Page 92] of that, which it was on purpose designed to decline.
The same Author, Of fraternall Admonition, pag. 11.
THis of Correption (saith Gerson) is by Christ's precept become our duty, whensoever these 6. Conditions do concur. 1. That I have a certain knowledge of the brothers sin, a suspicion being not ground sufficient for so doing. 2. That I use all mildness or mansuetude in admonishing, the angry passionate correption being apt rather to provoke than to amend. 3. If on consideration I discern not that some other is fitter for that performance than my self; i. e. either more familiar with him, or els his superiour, that may have some authority over him (as for a third consideration, whether some body els be not more pious, or better qualified, I shall not put that into the scheme, lest the most pious men being also the most humble, should by that [...], judge themselves superseded from thar duty:) Yet this also with this limitation, that if all other do appear to neglect that performance, then it must devolve to me again, and as far as concerns that condition, become my duty, if all the other [Page 93] conditions do concur with it. 4. If I have any probable ground of hope that he will be reformd or betterd by my Correption: whereas on the other side, if there be no such hope, but rather that he will he provoked, inflamed, and grow worse, I am not then bound to contribute thus to his deeper condemnation. 5. That the matter of the sin be of some weight: and again, that it were done upon advice and deliberation, not out of surreption, sudden motion, or imperfect consent. And lastly, if there be not hope of springing some happier opportunity for this performance at some other time which may make it prudent and charitable to defer it till then. The concurrence of these conditions is that which makes the exercise of this duty necessary, and neglect a sin: and the concurrence of at least so many of them, as may give me hope of the designed success (that unto which the first mention of it by Christ was ordered, to save that which was lost:) the reforming any lapst trespasser, lays it upon me as a most excellent work of Christian mercy: the usefulness of which to my poor brother, is able to commend it to every Christians practice, though there were no obligation, or precept lying on him. Read the whole Treatise.
The same Author in his preface to, Of binding and loosing.
THe Lord grant us unprejudicate honest hearts to judge uprightly, and every one of us that meekness and quietness of spirit, to think some others may possibly discern betwixt good and evill, as well as our selves; and when that prayer is once heard, I shall then suppose that [...] that hath given Themistocles the [...], or preheminence over his fellowes in the judgment of all posterity (viz. that every man named him next after himself) will certainly end the present controversy. A moderate Episcopacy, with a standing assistant Presbytery (and every of these assigned his full task and province of employment also) being the only fourth, which as it will certainly satisfy the desires of those whose pretensions are regular and moderate; so will it appear to be that which all other parties can best tolerate; and which next himself, both Presbyterian, and Independent, and Erastian will make no question to chuse and prefer before any of the other pretenders.—The severall excellencies of the other three, by which they set themselves out amiable and desirable to admirers or followers (the Presbyterians [Page 95] sharpness and severity against all ignorance and sin, the Independents zeal against mixt Congregations, and the Erastians care that the civill power may not be intrencht on, and that they that might receive benefit by the word and Sacraments, should by no means be interdicted the use of them) may all and each of them be found, at least as in mixture, refracted and compounded in this fourth.
The same Author in his Considerations concerning Church-govern-ment. p. 11.
THe restoring Episcopacy to its due burthen as well as reputation, were a care worthy of Reformers: and it is so far from my desire that any such care should be spared, that it is now my publick solemn Petition both to God and Man, that the power of the Keys, and the exercise of that power, the due use of Confirmation, and previous to that, Examination and tryall of youth; a strict search into the manners and tempers and sufficiencies of those that are to be admitted into Holy Orders, and to be licentiate for publick Preachers; the Visitation of each Parish in each Diocese, and the exercise of Church-Discipline upon all offenders; together with [Page 96] painful, mature and sober Preaching and Catechizing; studies of all kinds, and parts of Theological learning, Languages, Controversies, Wrirings of the Schools and Casuists, &c. be so far taken into consideration by our Law-makers, and so far considered in the collating of Church-preferments and Dignities: so much of duty required of Clergy-men, and so little left arbitrary or at large, that every Church-preferment in this Kingdom may have such a due burthen annexed to it, that no ignorant person should be able, no lazy or luxurious person willing or forward to undergo it. And if this might be thus designed, I should then resolve, that the setling and continuing of this Government would prove the common Interest of All, and only the burthen of those few that have those painful offices assigned to them? &c.
D. Davenant Determin. 42. p. 189.
SIt igitur hoc fixum & stabilitum, inter multos Presbyteros, qui in una aliqua Civitate Verbum & Sacramenta administrabant, fuisse unum ab ipsis Apostolis praepositum caeteris, & singulari quadam dignitate [Page 97] ac potestate munitum. Hisce Episcopis Apostolorum autoritate sic stabilitis, Constat perpetua serie Successores fuisse subrogatos in iisdem Civitatibus: novos etiam ad idem exemplar (quando Ecclesiae sic visum fuit) in aliis Civitatibus Constitutos.
Jo. Calvinus Protectori Angliae.
QUod ad formulam precum & rituum Ecclesiasticorum, valde probo, ut certa illa extet, à qua pastoribus discedere in functione sua non liceat: tam ut consulatur quorundam simplicitati & imperitiae, quam ut certius ita constet omnium inter se Ecclesiarum consensus: postremo etiam ut obviam eatur desultoriae quorundam levitati, qui novationes quasdam affectant, uti eo pertinere Catechismum ipsum ante ostendi. Sic igitur statum esse Catechismum oportet, statam Sacramentorum administrationem, publicam item precum formulam.
Doctor Gauden to the Reader of his Apology.
BUt if the Sins of this Nation, and the decrees of Divine Justice, do indeed hasten an utter overthrow here of the Reformed Ministry, and the Reformed Religion; If Ministers of the antient Ordination, lawful heirs of the true Apostolical Succession, are therefore accounted as Sheep for the slaughter, because they are better fed, and better bred, than others of leaner Souls, and meaner Spirits; If they are therefore to the men of this world, as a favour of death unto death, because they hold forth the word of Truth and Life, to the just reproach of a lying, dying, and self-destroying Generation; If we must at last perish and fall, with our whole function and Fraternity, after all our Studies, charges, labours and sufferings: yet it is fit some of us (and the more the better, lest our silence may argue guilt) give the world both at present, and in after Ages some Account, Why and How, in so learned, valiant wise and Religious a Nation as this of England hath been, &c.
Of the Church of England.
I Cannot but take notice of the style that some Romanists have in these last years chosen to make use of, calling us, The late Church of England: The interpretation whereof is to my understanding this; that the Calamities under which now we suffer have made us cease to be a Church.—But, Blessed be God, the Church of England is not invisible: It is still preserved in Bishops and Presbyters rightly Ordained, and multitudes rightly Baptized, none of which have fallen off from their profession. And the only thing imaginable to be objected in this point, being this, that the Schism hath so far been extended by the force, that many, if not most Churches parochial are filled by those who have set up a new, or a no-form of worship, and so that many men cannot any otherwise than in private Families serve God, after the Church-way; that sure will be of little weight, when the Romanists are remembred to be the objectors, who cannot but know, that this is the only way that they have had of serving God in this kingdom these many years; and that the night meetings of the Primitive Christians in Dens [Page 100] and Caves, are as pettinent to the justifying of our condition, as they can be of any: and when 'tis certain that the forsaking of the Assemblies Heb. 10. 25. is not our wilful fault, v. 26. but only our unhappy lot; who are forced either not to frequent the Assemblies, or else to encourage (and incur the scandal of seeming to approve) the practices of those that have departed from the Church. See the eminent Doctor in his new Book of Schism, last Chapter.
Master Medes answer to Doctor Twiss, touching Holiness of Times and Places. p. 660.
I Say still, there is eadem ratio Loci & Tempor is sacri quà talis: to wit, for the sanctification or discrimination due to them both, and the formal reason for which it is due: For the formal reason why a thing is to be sanctified (or sanctè habendum) is, because it is sanctum or sacrum: and whatsoever is appropriate to God and his service is such; be it by Gods own immediate ordination, or humane devotion, it is all one in this point, so the consecration be supposed lawful and [Page 101] agreeable to the divine will. For this sanctification depends neither upon the difference of the institution, whether divine or humane; nor the diversity of natural and artificial Being, but upon the formalis ratio of the object, because it is sacrum. Moreover, I believe the one was intended in the fourth Commandement, as well as the other: not only from that general rule whereby the Decalogue is to be interpreted, but because the Lord himself hath conjoined them, Lev. 19. 30. Keep my Sabhaths, and reverence my Sanctuary. Why may not I say, Those whom God hath joined together, let no man put asunder? And it may be, the sanctification of the Lords Day would be urged with more advantage upon the ground I have intimated, than upon that other which is so much controverted. But it is Partiality that undoes all.
Of Christian Prudence.
CHristian prudence forbids us to provoke a danger, and they were fond persons that run to persecution, and when the Proconsul sate on the life and death, and made strict inquisition after Christians, went and [Page 102] offer'd themselves to die: and he was a fool that being in Portugal run to the Priest as he elevated the host, and overthrew the mysteries, and openly defyed the rites of that Religion. God, when he sends a persecution, will pick out such persons whom he will have to dy, & whom he wil consign to banishment, & whom to poverty. In the mean time, let us do our duty when we can, walking [...] (as the Apostles phrase is) not prevaricating in the least tittle: and then if we can be safe with the arts of civil, innocent, in-offensive compliance, let us bless God for his permissions made to us, and his assistances in the using them. But if either we turn our zeal into the ambition of death, and the follies of an unnecessary beggary; or, on the other side, turn our prudence into craft and covetousness; to the first I say, that God hath no pleasure in fools; to the later, If you gain the whole world, and lose your own Soul, your loss is infinite and intolerable. Doctor Jer. Taylor. Serm. 20. Sum.
Of Liturgy, and the use of Gifts in Prayer.
THough I am not against a Grave, modest, discreet and humble use of Ministers gifts, even in publick, the better to fit and excite their own, and the Peoples affections to the present occasions; Yet I know no necessity, why private and single abilities should quite justle out and deprive the Church of the joint abilities and concurrent gifts and graces enabling them to compose with serious deliberation and concurrent advice, such Forms of Prayers as may best fit the Churches common wants, inform the hearers understanding, and stir up that fiduciary and fervent application of their Spirits (wherein consists the very Life and Soul of Prayer, and that so much pretended Spirit of Prayer,) than any ptivate man by his solitary abilities can be presumed to have: which what they are many times (even there▪ where they make a great noise and shew) the affectations, emptiness, impertinency, rudeness, confusions, flatness, levity, obscurity, vain and ridiculous repetitions, the senseless and oft-times blasphemous expressions, all these burthened with a most tedious and intolerable length, do sufficiently convince all [Page 104] men, but those who glory in that pharasaick way. [...]. 16.
Of Moderate Episcopacy.
THe Abuses of Episcopacy deserve to be extirpated as much as the use retained; for I think it far better to hold to Primitive and uniform Antiquity, than to comply with divided Novelty. A right Episcopacy would at once satisfy all just desires and interests of good Bishops, humble Presbyters, and sober people: so as Church affairs should be managed neither with tyranny, parity, nor popularity: neither Bishops ejected nor Presbyters despised, nor people oppressed, ibid. 17.
Of the Primitive Church and Fathers.
IF the practice of the Primitive Church, and the universal consent of the Fathers, be not a convincing Argument, when the Interpretation of Scripture is doubtful, I know nothing: for if this be not, then of necessity the Interpretation of private Spirits must be admitted, the which contradicts S. Peter, 2 Pet. 1. 20. is the Mother of all sects, and [Page 105] will (if not prevented) bring these Kingdoms into confusion. And to say that an Argument is ill, because the Papists use it, or, that such a thing is good, because it is the custome of some of the reformed Churches, cannot weigh with me, untill you prove, these to be infallible, or that to maintain no Truth. And how Diotrephes ambition (who directly opposed the Apostle S. John) can be an Argument against Episcopacy, I do not understand. His Majesties second paper to H.
Of the same.
MY Conclusion is, that albeit I never esteemed any Authority equall to the Scriptures, yet I do think the unanimous consent of the Fathers, and the Universall practice of the Primitive Church, to be the best and most Authenticall Interpreters of God's Word, and consequently the fittest Judges between Me and You, when we differ, untill you shall find me better. Fift paper.
A pious Offer of the English Clergy, Anno 1644.
I Shall offer in the name of my brethren of the Clergy (not that I have took their particular [Page 106] votes, but that I perswade my self so far of their piety;) That rather than the Glory should thus depart from Israel, by laying wast this flourishing Church of ours, every one single of us, that have any possessions or titles worthy any mans envy or rapine (and so are thought now by our own Interests to have been bribed or fee'd Advocates in this cause;) may forthwith be deprived of all that part of the Revenues of the Church wherein we are legally invested; And he that shall not cheerfully resign his part in the present prosperity of the Church, on the meer contemplation and intuition of the benefit, that may now, and after his life, redound to others, let him have the charge of being disturber of the State.—And if the Function it self, with the necessary adjuncts to it▪ be not swept away in the calamity, we shall be perfectly pleas'd whatsoever befall our Persons, and desire that tryall may be made of the ingenuity of Clergy-men, whether we have not thus far profited under Gods rod, as to be willing to yield to any possible proposition, which will bring no guilt of sin upon our Consciences, toward the averting the Judgments of Heaven. Dr. Hammond's Consid. of Church-government.
Of Universall Redemption.
THese two propositions are very reconcilable, that Christ redeemed all men, and yet that the whole number of the impenitent, unbelieving, reprobate world shall never be saved by him. The great Benefits of Christ's death (which I affirm to be general) are given upon condition, not absolutely: as God's love to the world, and the effect of it, giving his Son, is not designed, that all absolutely, but that all conditionally, i. e. Whosoever believeth in him, should not perish, but have everlasting life: They which do not perform that condition (as Gods knows a great multitude do not,) shall never be saved by his death. To which purpose is that of Prosper, one far enough from all kindness to the Pelagians, Redemptor mundi dedit pro mundo sanguinem suum, & mundus redimi noluit. The Redeemer of the world gave his bloud for the world, and the world would not be redeemed. Ad Gall. cap. 9.—To that testimony Heb. 2. 9. (so clear, that it alone hath, to my knowledge, convinc'd one as learned a man as doth in this Church of ours maintain the doctrins contrary to the Remonstrants) I shall ex abundanti add these other plain testimonies: [Page 108] Not only that of Gods giving his only Son, mention'd by Christ, as an effect or expression of his love to the world (which it would not be, if he did not give him for the world, whom he is said to love;) but, (to prevent all distinctions concerning the notion of the world, as if it signified only the elect,) more particularly these two. First, that of 2 Pet. 2. 1. Where the Lord, i. e. Christ is plainly said to have bought (i. e. paid the Price, satisfied for them) who deny him, and bring upon themselves swift destruction. The other testimony is that of S. Paul, 2 Cor. 5. 14. Where speaking of the constraining obliging love of Christ, he said; We thus judge, that if one dyed for all, then were all dead: that is surely All in the full latitude, not only the elect, but All others; and this conclusion the Apostle infers by this medium, because One, that is, Christ dyed for All. Which being a proof of the other must certainly be as true, and the All as generall and unlimited, &c. Dr. Hammond, Vindic. of the Prac. Catech. p. 4, 5.
Of set forms of Prayer.
THat it is lawfull to use a set determinate form of words either written or fastned [Page 109] in our memory is apparent both by the example of Christ, (who in S. Luke bids us when we pray, say, Our Father, &c. not only pray after this pattern (as the words in S. Matthew may be interpreted) but use these very words (when you pray, say, Our Father, &c. Luke 11. 2.) and of John Baptist, who taught his disciples to pray in some form, though we know not what it is, Luke 11. 1. As also of the Priests, that used set forms of blessing the people, Numb. 6. 24. and of our Saviour himself, who used a part (if not the whole) of the 22. Psalm upon the Cross, My God, my God, why hast thou forsaken me, &c. And of the Church of the Jews, and Christian Churches through all times, who have had their Liturgies as ways and forms of serving God publickly, and as means to preserve the true Religion from all corruptions in doctrine.—Add the great benefit that accrews to the Congregation in having discreet wellformed prayers, and so not subject to the temerity and impertinences of the sudden effusions; and the same still in constant use, and so not strange or new to them, but such as they may with understanding go along with the Minister, and by the help of their Memory the most ignorant may carry them away for his private use. Pract. Catech. lib. 3. sect. 2.
Melancthon Calvino. 1543. Maii. 11.
SCio Deum inter fatales Imperiorum tumultus Ecclesiam suam servare mirabiliter. Non igitur frangamur animis, sed dum possumus sonemus, ut conversus Latro in cruce, doctrinam de Filio Dei, de (que) arcana sapientia, quae est Ecclesiae propria, de magnitudine humanae infirmitatis, de poenitentia & fiducia promissae misericordiae propter filium, de vera invocatione & veris Ecclesiae virtutibus, de mysteriis non polluendis, de Ecclesiae politia, non illa quam fingunt Pontifices, sed qualis fuit Prophetarum & Apostolorum, deni (que) de vita aeterna. Ad harum maximarum rerum doctrinam ornandam transfer as velim eloquentiom tuam: quae & confirmare nostros, & terrere adversarios, & sanabiles juvare poterit.—Fortassis nostra Germania paulo post à Turcis vastabitur: quod si fiet, eo magis vobis alibi in locis tutioribus studia literarum excitanda erunt, & pugnandum vehementius, ut in reliqua Europa Evangelii lucem accendatis, & retineatis▪ Quod ad quaestionem de praedestinatione, habebam amicum Tubingae doctum hominem Franciscum Stadianum, qui dicere solebat, se utrum (que) probare, evenire omnia, ut divina providentia [Page 111] decrevit, & tamen esse contingentia: sed se haec conciliare non posse. Ego cum hypothesin hanc teneam, Deum non esse causam peccati, nec velle peccatum, postea contingentiam in hac nostra infirmitate judicii admitto, ut sciant rudes Davidem sua voluntate ultro ruere: & eundem sentio, cum haberet Spiritum Sanctum, potuisse eum retinere, & in ea lucta aliquem esse voluntatis actionem. Haec etiamsi subtilius disputari possunt, tamen ad regendas mentes hoc modo proposit [...], accommodata videntur. Accusemus ipsi nostram voluntatem cum labimur, non quaeramus in Dei consilio causam, & contra eam nos erigamus: sciamus Deum & velle opitulari, & adesse luctantibus: [...], inquit Basilius, [...]. Excitetur ergo cura in nobis, & laudetur Dei immensa bonit as, quum & promisit auxilium & praestat.—Haec non scribo ut tibi tradam quasi dictata, homini & eruditissimo ac peritissimo exercitiorum pietatis. Et quidem scio haec cum tuis congruere, sed sunt [...], & ad usum accommodata. Haec Bonnae scripsi apud D. Bucerum, cum eo accersitus est ut Ecclesias in Diocesi Coloniensi emendaret. Haec consilia Deo piis votis commendes.
Of the power of the Congregation.
LEt not any man think now that the Apostle communicateth this power with the Congregation of the Church of Corinth, when he writeth to them, 1 Cor. 5. 4, 5. being assembled with his spirit, to deliver the incestuous person to Satan. For it is plain, that the sentence is given by the Apostle vers. 3. where he writeth: For I verily, as absent in body but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. And to cause this proceeding to be the better digested, he hath vouched his power in the end of the chapter afore, verse 18. Now some are puffed up, as though I would not come unto you: but I will come unto you shortly, if the Lord will, and will know, not the speech of them that are puffed up, but the power. What will you? shall I come unto you with a rod, or with the spirit of meekness? Which power otherwhiles he setteth before them, in case of their disobedience. And therefore it must be acknowledged, that he writeth to them to see his sentence published, ratified and executed: which the Presbyters there had either neglected to do, or perhaps were not able to bring the [Page 113] people under the Discipline of Christ's Kingdom; which must needs oblige the Apostle to interpose.—And this without doubt is the reason why the Apostle writeth in these terms 1 Cor. 5. 12. For what have I to do to judge those that are without? do not ye judge those that are within? speaking to the Church in general, though the sentence passed by Bishop and Presbyters; because matters were censured in the Congregation, and executed by the people. And thus the practice of that time giveth a reason without straining, why our Lord seemeth to refer these matters to the Congregation, when he saith, Tell it to the Church, because they passed at their Assemblies, though under Censure of Bishop and Presbyters. And great reason there is, why this regard should be had by the Apostle, and by the Church afterwards, to the People; because the Church, being a meer spiritual Commonwealth, and not indued with temporal strength, so much as to execute those sentences which the power of the Keys given by Christ obligeth it to inflict (always setting wide that power of working miracles, which was in the Apostle, upon which some think he reflecteth in some passages of those Epistles;) requisite it was then, the Congregation should be satisfied of the [Page 114] course of those proceedings which must come into execution and effect by their voluntary submission to the will of God, and the office of his Ministers: And, as the matter is now, that things of this nature proceed not upon mens private Consciences and Judgments in particulars, but upon general rules of Common right, requisite it is, that the Commonwealth have satisfaction of those Laws according to which the Church now must proceed in their censures, it being acknowledged that they cannot proceed with effect but by vertue of those Laws that are put in force by the secular Arm. Mr. Thorndike of Prim. Government. p. 144.
Reader, Take for a Conclusion of all at this time, that too pertinent Relation, which you may read more at large in Mr. Hookers preface, collected out of Guy de bres.
Of the Errour of the Anabaptists.
THey so much affected to cross the ordinary custome in every thing, that when other mens use was to put on better attire, they would be sure to shew themselves openly abroad in worse; the ordinary names of the days in the week they thought it a kind of [Page 115] prophaness to use, and therefore accustomed themselves to make no other distinction than by numbers; The first, second, third day-They boldly avouched, that themselves only had the truth, and that since the Apostles lived the same was never before in all points sincerely taught. Other disputation against their opinions than only by allegation of Scripture they would not hear: besides it, they thought no other writings in the world should be studyed, in so much as one of their great Prophets exhorting them to cast away all respects unto human writings, so far to his motion they condescended, that as many as had any Books, save the Holy Bible, in their custody, they brought and set them publickly on fire. When they and their Bibles were alone together, what strange phantasticall opinion soever at any time enterd into their heads, their use was to think the Spirit taught it them. Their own Ministers they highly magnified as men whose vocation was from God; the rest their manner was to term disdainfully Scribes and Pharisees, to account their calling an human creature, and to detein the people as much as might be from he [...]ring them.
The custome of using God-fathers and God-mothers at Christnings they scorned. [Page 116] Baptizing of Infants, although confest by themselves to have been continued ever sithence the Apostles own times, yet they altogether condemned. The Eucharist they received (pretending our Lord and Saviours example) after Supper; and for avoiding all those impieties which have been grounded upon the mysticall words of Christ, This is my Body, This is my Blood, they thought it not safe to mention either body or blood in that Sacrament, but rather to abrogate both, and to use no words but these, Take, eate, declare the death of our Lord; Drink, shew forth our Lords Death. In rites and ceremonies, their profession was hatred of all conformity with the Church of Rome; for which cause they would rather endure any torment, than observe the solemn Festivals which others did, in as much as Antichrist (they said) was the first inventor of them. The pretended end of their civil reformation was, that Christ might have dominion over all, that all Crowns and Scepters might be thrown down at his feet, that no other might reign over Christian men but He, no regiment to keep them in awe but his disciplin; amongst them no sword at all to be carried, besides his, the sword of spirituall excommunication. They laboured to bring in Community [Page 117] of goods, because Christ by his Apostles hath given the world such example, to the end that men might excell one another not in wealth the pillar of secular Authority, but in vertue. These men at the first were only pityed in their errour, and by a mercifull Toleration they gatherd strength, much more than was safe for the state of the Commonmonwealth wherein they lived. The means whereby they both allured and reteined so great multitudes were most effectuall: First, a wonderfull shew of zeall towards God, wherewith they seemed to be even rapt in every thing they spake. Secondly, an hatred of sin, and a singular love of integrity, which men did think to be much more than ordinary in them, by reason of the custome which they had to fill the ears of the people with invectives against their authorized guides, as well Spirituall as Civill. Thirdly, the bountifull relief wherewith they eased the broken estate of such needy creatures, as were in that respect the more apt to be drawn away. Fourthly, a tender compassion which they were thought to take upon the miseries of the common sort, over whose hearts their manner was even to powr down showers of tears in complaining that no respect was had unto them. Lastly, a cunning slight which [Page 118] they had to stroke and smooth up the minds of their Followers, as well by appropriating unto them all the favourable titles, the good words, and the gracious promises in Scripture, as also by casting the contrary always on the heads of such as were severed from that retinue. Whereupon the peoples common Acclamation unto such Deceivers was, These are verily the men of God, these are his true and sincere Prophets.—Nothing more clear unto their seeming, than that a New Jerusalem being often spoken of in Scriptures, they undoubtedly were themselves that New Jerusalem, and the Old did by way of a certain figurative resemblance signify what they should both be and do. Here they drew in a Sea of matter by applying all things unto their own company which are any where spoken concerning divine favours and benefits bestowed upon the old Commonwealth of Israel, concluding that as Israel was deliverd out of Egypt, so they spiritually out of the Egypt of the worlds servile thraldom unto sin and superstition; as Israel was to root out the Idolatrous Nations, and to plant in stead of them a people which feared God, so the Lords good will and pleasure was now, that these new Israelits should under the conduct of other Joshuas, Samsons, [Page 119] and Gedeons perform a work no less miraculous in casting out violently the wicked from the earth, and establishing the Kingdom of Christ with perfect liberty. Now whatsoever they did in such sort collect out of Scripture, when they came to justify or perswade it unto others, all was the heavenly Fathers appointment, his Commandement, his will and charge.
These men in whose mouths at the first sounded nothing but onely mortification of the flesh, were come at the length to think, they might lawfully have their six or seven wives apeece; They which at the first taught judgment and justice it self to be merciless cruelly, accompted at the length their own hands sanctified with being imbrued in Christian blood; They who at the first were wont to beat down all dominion, had at the length both Consuls and Kings of their own creation amongst themselves; Finally, they which could not brook at the first, that any man should seek, no not by law, the recovery of goods injuriously taken or withheld from him, were grown at the last to think they could not offer unto God more acceptable sacrifice, than by turning their Adversaries clean out of house and home, and by enriching themselves with all kind of spoil and pilage; [Page 120] which thing being layd to their charge, they had in a readiness their answer, that now the time was come, when according to our Saviours promise, The Meek ones must inherit the Earth.
Jan. 6.