Disputations Concerning Matters of Religion, Discourse · Chapter 9
CHAP. IX. Of Mr. Onley his Quality and Condition, his Wit and Utterance, his Ignorance and Arrogancy, his reprochful ſpeaking of ſuch as are not of his Sect, and partiality to himſelfe and them, his carping at the Magiſtrates for medling with matters of Religion, and countenancing of Miniſters.
I Shall ſay little of the man, but what I find publiſhed to the world by his own Pen, and if that have betrayed him to the condemning cenſure of pious and judicious Readers, he muſt blame himſelf, not me, who have no exception againſt his perſon. I confeſs he once maketh mention of me,cIn the Exam… of Dr. Brians Reply. p. 32. as of an Adverſary, but diſmiſſeth me without any incivility at all. And I am ſo far from detracting from any commendation due unto him, that I ſhall not fear the ſharp Criticiſme of Baronius concerning Onuphrius, which was,dAventinum infectum Haereſis ſcabie beſtiam indigne nimis Onuphrius homo Catholicus pectine ſcalpit eburneo, dum eum praedicat virum eſſe diſertum. Baron. Annal. Tom. 10. Anno 996. col. 496. that he being a Catholick, did too unworthily claw a beaſt infected with a ſcab of Hereſie, with an Ivory comb, when he commended Aventine for an eloquent man; I ſhould not, I ſay, fear ſuch a cenſure.
Though for the two firſt particulars, as ſome have repreſented him to me, I ſhould ſay of him, as Auguſtine did ofeTychonius Donatiſta homo quidem acri ingenio & ubere eloquio praeditus. Aug. l. 1. contr. Ep. Parmen. c. 1. Tom. 7. par. 1. p. 9. Tychonius the Donatiſt, that he is a man endowed with a ſharp wit, and copious utterance; and that made him more able, and more willing to wrangle with the Doctor, and to his partial adherents to ſeem victorious, when in the judgement of the moſt judicious and equal hearers, he was vanquiſhed, as ſome of them have told me; and I conceive I have the more cauſe to believe it, becauſe in whatſoever he moſt excelled the Doctor, was far above him, being eminently endowed with all kind of learning: wherein to ſpeak to the third particular [Mr. O. his Ignorance] he was very deficient, though he bring in now and then a few words of Hebrew, Greek and Latine, that an illiterate Reader may take him for a learned man. And if he had been ſuch a one indeed, he would not have brought in Hiſtorical reports of matters of importance done many hundred years before he was born, without quoting ſome Author of account; as for that offMr. O. his Exam. of Dr. Br. Reply. p. 7. Paphnutius, who though but one man, prevailed for the liberty of marriage of Clergy-men, againſt a General Councel; for which he ſhould (and no doubt would, if he had been verſed in venerable Antiquity) have citedgConcil. Nice. prim. Tom. 1. Counc. p. 423. col. 1. edit. Bin. 1636. the Councel of Nice, orhSocr. Scholaſt. li 1. c. 8. Niceph. Eccleſ. Hiſt. l. 8. c. 18, 19. Socrates Scholaſticus, or Nicephorus, or ſome other Hiſtoriographer of ſome of the precedent ages. In which ſtory, though he glory very much, and repeat it ſeveral times without proof, it makes as much for the credit of the Quakers, againſt his ſchiſmatical party, as for them againſt the more numerous company of regular Profeſſors of the Doctors way; for which purpoſe he produceth the ſingular example, but it bewrayes more ignorance of Antiquity in that: for the firſt diviſion of Pariſhes by Honorius Biſhop of Canterbury, iMr. O. in the Miſput. p. 14.he citeth a very late Novelliſt Mr. Saltmarſh, and by him learned Mr. Selden (in his Book De Decimis) an Epithet and Subject in learned Mr. Selden well matched, and as well in ignorant Mr. Saltmarſh and Mr. O. both, in this particular eſpecially; for the Book is not, as the Author entitles it, De Decimis, but the Hiſtory of Tithes: and in thatkSeld. Hiſt. of Tythes. c. 9. paragr. 3. p. 256, 257, 258. Hiſtory he diſproves their opinion, who hold that Honcrius Arch-Biſhop of Canterbury divided his Province into Pariſhes, or Parochial Limits, ſuch as we have; for the word Parochia in his age, may be taken rather for a Dioceſs, then for a diviſion of leſſer compaſs, as in later times; for in the Prelacy of his next ſucceſſor but one, whoſe name was Theodorus, An. 673 there was a Councel celebrated at Herudford, as Beda reporteth, whereof in the ſecond Canon it is ordained,lNullus Epiſ coporum Parochiam alterius invadat, ſed contentus ſit gubernatione creditae ſibi plebis. Concil. Herudford: cui Praeſidebat Archiep. Theodor. can 2. apud Bed. Eccleſ. Hiſt. Gent. Anglor. l. 4. c. 5. p. 160. that no Biſhop invade another Biſhops Pariſh, but that he be content with the government of the people committed to his charge. That which anſwereth to the extent of a Biſhops authority in the language of thoſe times, was not of ſo narrow a circumference as a Paſtoral charge. The truth is, neither Mr. O. nor Mr. Selden, though an induſtrious Antiquary, could determine the Antiquity of Parochial Diviſions.mH…norius Archiepiſcopus Cantuarienſis circa annum à ſalute reparata 636. Angliam primus in Parochias, ut legitur in Hiſtoria Cantuarienſi, diſtribuere coepit. Camb. Brit. p 99. & 100. edit. 3. Cambden I confeſs aſſigned the Diviſion of Pariſhes in England to Honorius for the perſon, and to the year 636. for the time; but he gives too ſhort a note of it, to reſolve the doubts that are moved about it: and by that which next followeth, we may conceive he meaneth the diviſion into Dioceſſes or Biſhopricks, according to the Canon now cited. For mine own and others ſatisfaction I made a more ſerious ſearch into the queſtion, the reſult whereof I delivered in the ſixth Reaſon annexed to the petition to his Highneſs the Lord Protector, and to the High Court of Parliament, for the eſtabliſhment of Miniſters in ſequeſtered Benefices for their own lives.
Now if I may be allowed to plow with mine own Heyſer, though it were not known to be mine (the Book being publiſhed under the name of Pkilotheus Philomyſtes) I conceive it convenient to repeat it here, not onelyonly to diſcover the ignorance of Mr. O. and Mr. S. but to take off the edge of their confidence, when they cry out upon Parochial diviſions as of Antichriſtian inſtitutions: for the original of Parochial partitions DoctornTooker of the Fab. of the Church and Church Livings. p. 44. Tooker andoHooker Eccleſ. Pol. l. 5. p. 333. Mr. Hooker refer it to Evariſtius Biſhop of Rome, Anno 112. but neither quote any Author for it. They that do name the Book called the Pontificale of Damaſus, who was Biſhop of Rome about the year 367. but that (ſaypBaron. Annal. Tom. 4. ad Ann. 384. num. 22. Baronius andqPoſſev. Appar. Tom. 1. p. 410. Poſſevine) was not the Book of any Damaſus at all, but of Anaſtaſius Bibliothecarius, ſaithrBellarm. de Eccleſ. Scrip. p. 123. Bellarmine; and whoſe Book ſoever it was, it is (for divers untruths) diſapproved byſBaron. ubi ſupra. Baronius, andtBin. Tom 1. con. p. 61. col. 2. Binius: others refer the diſtinction to Dionyſius who was Biſhop of Rowe, Anno 261. asuBin. Ibid p. 121. col. 2. Binius accounts, butwBaron. Tom. 2. num. 17. Baronius reckons Anno 270. andxBaron. ubi ſupra. reports it rather as a Renovation in his time and by him, then a new inſtitution.
Obj. But if the diviſion be derived from a Biſhop of Rome, it is Popiſh, and by conſequence Antichriſtian alſo.
Anſw. Not ſo neither; for in the primitive times, when Chriſtianity was perſecuted,aMr. Fox Martyr. vol. 1. p. 732. col. 2. 22 Biſhops of Rome for it were martyred one after another, from the Apoſtles time downward, to the end of the third Century; and it will be no good manners neither in morality nor Chriſtianity to call them Antichriſtian, who laid down their lives for Chriſts ſake.
Obj. But they are called Popes, and is not that Popery which cometh from the Pope?
Anſw. The Title Pope ſignifieth Father, and anciently was not appropriated to the Biſhops of Rome, but communicated to Biſhops in common, asbOnuph. in Bonif. 3. p. 81. col. 1. Onuphrius a learned Papiſt confeſſeth: all Biſhops were called Popes, until Juſtinians time, ſaithcPamel. Cypr. p. 11. Pamelius, as Athanaſius Biſhop of Alexandria was called Pope bydEpiph. haereſ. Tom. 2. haereſ. 68. Epiphanius, ſo Heraclius byeApud Euſeb. Eccleſ. Hiſt. l. 7. c. 6. Dionyſius Alexandrinus, andfCypriano Papae Moyſ. & maximus Ep. 26. p. 32. col. 1. edit. Pamel. Cyprian is often called Pope, yea by thegBenedict. Papam Cyprian. ſic clerus Roman. ad clerum Carthag. Ep. 3. p. 10. col. 2. Cypr. Papae clerus Rom. Ep. 30. p. 55. col. 1. Cypriano Papae Presbyt. & Diacon. Romae. Ep. 31. p. 36. col. 2. & in fine Epiſt. optamus to beatiſſ. & glorioſiſſ. Papa. p. 38. Ibid. Clergy of Rome (albeit he were not Biſhop of Rome, but of Carthage) and by a Pope (it was PopehSelden Spicil. ad Eadmerum. p. 205. ex Gervaſio Dorobernenſi. M.S. Ʋrban the ſecond) was our Arch-Biſhop of Canterbury called Pope of the other world, meaning, of the Iſland of great Britain, ſevered by the Sea from the world. Hierom, though (as hath been noted) he were reſpective enough of the reputation of the Roman Prelate, familiarly applyed that title to others as well as unto him, as toiHieron. ad Heliodor. Epitaph Nepotiani Tom. 1. p. 27. & Tom. 6. Proem. in Jonam propher. p. 123. Cromatius, tokHieron. Apolog. adverſ. Ruffinum l. 2. Tom. 2. p. 225. ante medium. Epiphanius, tolHieron. Ep. ad Chromatiam Tom. 1. p. 216. circa med. Valerianus, tomHi…ronym. ad Princip. Marcellae viduae Epitaph. Tom. 1. p. 119. prope initium. Athanaſius, tonIbid. Tom. 2. p. 311. Ep. Theophilo & p. 310. Ep. Pammach. & Marcello. Theophilus, tooIdem Tom. 5. p. 63. in Prolog. in 10. viſion. Eſa. Amabilis, topIdem Tom. 4 p 64. de viro perfect. ſub nomine H…eron. Ambroſe, toqSymbol. Suffin. inter opera Hieron. Tom. 4. p. 129. lin. 1. Symbol. Hieron. Laurentius, torTom. 2. p. 368. Ep. Auguſt. Alipius, and toſIdem Tom. 2. p. 322, 351, 358, 368, &c. Auguſtine; none of which were Biſhops of Rome, but of other places.
Ob. But if Biſhops, it is enough to diſcredit all they do, for ſaith Mr. O. (and therein he bewrayeth his groſs ignorance again)tMr. O. in Diſpute. p. 30. the Devil ordained the Pope, the Pope the Biſhops, and the Biſhops you, to Doctor Brian; how can you be true Miniſters by him that was none himſelfe?
By that which hath been obſerved of the Title Pope, as in the ancient acception of it, the Devil no more ordained the Pope, then he did Biſhops.
For, Biſhops as Biſhops were ordained neither by the Pope nor by the Devil, but by the Holy Ghoſt, as we have it Act. 20.28, Take heed to your ſelves, and to all the flock, over which the holy Ghoſt hath made you foreign Overſeers, the ſame word elſewhere is rendered Biſhops, Philip. 1.1. 1 Tim. 3.2. Tit. 1.7.
The Popes now adayes, and of long time ago, are made by Cardinals, and he makes them again, as Ice and Water produce one another; but the Pope ſeldom makes Biſhops, but Biſhops make Biſhops, both accordinguSo in the Canon of thoſe that are falſely called the Canons of the Apoſtles. Bin. Tom. 1. Can. 1. p. 16. Concil. Arelatenſ. Ann. 314. It was ordained there ſhould be Biſhops to conſecrate Biſhops, three at the …eaſt. Arelat. Can. 21. Tom. 1. Concil. p. 267. col. 1. to Eccleſiaſtical conſtitution, conſtant cuſtom, and uſage of the Church.
If the Biſhops were Popiſh and Antichriſtian, it doth not follow, that all they do is Popiſh and Antichriſtian.
For firſt, Popes and Papiſts of all ſorts and ranks, doe ſome things as men, by the light of Reaſon, and inſtinct of natural conſcience, as Rom. 2.14, 15. So if Honorius did divide his Province of Canterbury into Pariſhes, as many hold he did (particularly Godwin in hiswGodwins Catalogue of Biſhops. p. 52. Catalogue of Biſhops) it was (as he ſaith) that he might appoint particular Miniſters to particular Congregations; a courſe ſo rational, that no man can juſtly take exception at it; for doth not common reaſon dictate the ſame for the ordering of all civil Societies, ſubdividing a Nation into Counties, Counties into Hundreds, Hundreds into Cities, Towns and Villages? and are they not governed by Judges, Juſtices, and Conſtables, High and Petty, and all limited within certain precincts, and divided according to the vicinity of their habitations, as the meaning of the word*foreign i.e. juxta habitare, to dwell nigh together: Paroecia intimateth; and ſo in ordering of Armies, Academies, Colledges and Schools. The courſe taken according to Reaſon, is to divide and ſubdivide into Companies and Claſſes, and to ſet Officers over them, ſo as may moſt conduce to the benefit of all: and if we ſhall renounce Reaſon, and act by Antipathies,Purch. Pilgr. …. … c. 1…. we may perhaps become as wiſe as the Pagans in Pegu, who both men and women make their teeth black, becauſe dogs teeth are white; and they ſcorn to imitate a canine Candor.
Secondly, Some things they did as men ingenuouſly educated, and endowed with knowledge of Arts, and Tongues, and Hiſtonies, and ſo many who are in their Religion and Profeſſion Popiſh, have written divers excellent Books and Diſcourſes of all ſorts.
Thirdly, Some things they do as Chriſtians, aſſenting to the authority of Scriptures, and teaching and practiſing many things conſonant to the truth and tenour thereof, ſo many of them (even the moſt Antichriſtian as the Jeſuites) have written divers godly diſcourſes and commentaries upon many Books of the Bible, and ſome upon all, which are very conducible to the underſtanding of the Sacred Text.
Fourthly, Some things they dictate, and do as Antichriſtian, and in ſuch things only we are to depart from them; if the Devils believe there is one God, we may believe ſo too, and therein we do well, James 2.19. and if we ſhould not do ſo, wo ſhould be worſe then Devils; whatſoever is good, in whomſoever, is from God; and it is more to be eſteemed in relation to him, then to be condemned in relation unto others, though they he never ſo wicked.
Fifthly, For the Biſhops that ordained our Presbyters, they ordained them as Presbyters, or Miniſters, for ſuch they were before they were Biſhops; and ſo being Presbyters or Miniſters, thoſe whom they ordained might well be true Presbyters and Miniſters alſo.
I will note but one thing more of his ignorance, and that is a probability that he cannot be learned, from his condition and courſe of life; for as one of his diſciples told Doctor Brian, and the Doctor wrote unto me in his Letter, March 6.16.56, He painfully follows Husbandry all the Week dayes, and preacheth to a congregation of Anabaptiſts and Ʋniverſaliſts on the Sabbath.
How he ſhould be Learned who ſpends the moſt of his time as a Husbannman, unleſs, as Amos an Herdſman at Tekoa, he were divinely inſpired, Amos 1.1. and cap. 17. ver. 14, 15. I cannot conceive: but if he be ſuch a man as he taketh upon him to be, we may in his Name give anſwer to the Apoſtles queſtion, Who is ſufficient for theſe things? 2 Cor. 2.16. Here is M. O. a man ſufficient, and more than ſufficient for the Miniſtry; for he can act the part of a laborious Husbandman ſix days together, and on the ſeventh can perform the Office of a Spiritual Paſtor to a Church or Congregation of Chriſtians. And beſides his Sermon-ſufficiency, is ſo well furniſht with Polemical Divinity, that he dare challenge our moſt learned Doctors to diſpute with them in the greateſt Aſſemblies; and if he may be allowed to report the paſſages of the Diſputation, will baffle them in print into ſhameful ſilence, and leave them to be laughed at. Such was his vapouring vanity in his Examination of Doctor Brians Reply, where having made a ridiculous Argument in the Doctors Name, he expoſeth it to this ſcornful queſtion, Spectatum admiſſiriſum teneatis? Mr. O. his Exam. of Dr. Br. Reply, p. 61.This may fitly lead in the next note of him, which we may take for an effect of his Ignorance, that is, the Arrogancy of his Spirit.
For the Novice or young Scholar (who hath leaſt knowledge) is apt to be lifted up with pride, 1 Tim. 3.6. and who but an ignorant and arrogant man would in the Title-page of his Examination of the Doctors Reply, affront him (ſo well known to be every way a man of great worth) with ſuch diſdainful and diſgraceful words as theſe, The Invalidity of his Anſwers, his Sophistical helpleſs impertinent ſelf-contradicting Allegations, are preſented to himſelf and others, &c. And as he beginneth, ſo he holds on the ſame inſulting ſtyle, and concluding as he began,Ibid. p. 115. I have (ſaith he) paſſed through your Reply, and it is proved empty in relation to the Vindication of your Ordination and Entrance. And in the laſt pag. but one of his Examination, his words are theſe,Ibid. p. 129. Thus in the midſt of many Employments Temporal and Spiritual, ſeldome allowing me one hours opportunity together to attend on this task, I have given you (ſaith he to Doctor Brian and the world) an account of the unſatufactorineſs and inſufficiency of your Anſwers: And yet he confeſſeth the Doctor ſo ſufficient,See pag. 15. of his Epiſt. to the Churches of his way. 1 King. 12.10. that he is as well able to draw ſomething out of any thing, any thing out of nothing, to his preſent purpoſe, as any man he knows in England. But for all that, when he came under your hands, mighty Mr. O. (whoſe little finger. Rohoboam like, is thicker than the loyns of Solomon) he was able to do nothing but marre his own Cauſe, and ſhame himſelf, that you might have the more glorious victory over both. It was well for him that you had ſo little leiſure to attend on this task as you ſay, elſe if you had had time enough to manage your Conteſtation againſt him to your beſt advantage,Puritanulum iſtū in jocos & tricas contererem. Weſton. de triplice hominis officio. he might have been handled by you, as Weſton the bragging Papiſt threatned the learned Doctor Reynolds, which was, that if he could come by him, he would grinde that little Puritan into jests and trifles.
But the Doctor is (though ſuch a one as before we have repreſented him to the Reader) but one man, and to conquer him is nothing with this Goliah, unleſs he bid defiance to the whole Hoſt of Iſrael, and (with him) may ſtalk it over all the Pariſh Churches of this Nation; yea, and with them over all the Churches of Europe and New-England, as trodden down by his ſtrength. He profeſſeth his oppoſition of them in that latitude, in the firſt page of his Examination, and makes account he hath ſo far carried the Cauſe againſt the Doctor (as by the paſſages already noted may appear) wherein though he diſclaim all appearance of Popery both in the Diſpute and Examination,Ibid. pag. 115, 129. he bewrayeth a Papal proud Spirit, even the Spirit of Pope Victor, who would have Excommunicated all the Churches which did not obſerve his rule for the time of Celebration of the Feaſt of Eaſter; as hath been noted under another Title.
The next notorious quality of Mr. O. is his railing and reproching in his Examination of the Doctors Reply: as where he ſetteth upon him with theſe uncivil terms;Exam. p. 60. Tour doting dregs of desperation, and denial of the greatest part of the very Gospel it ſelf, by which you are involved in a labyrinth of abſurdities, errours and confuſions: And afterward in the ſame page, Sure, ſaith he, you ſee not what makes for you, and what againſt you: There is one part of the Gospel that you confeſs not, but reproch, contemn, vilifie and deride, viz. The Death of the Lord Jeſus Chriſt for all men in the world, which is commonly called Ʋ niverſal Redemption. How far that Doctrine is to be denied, contemned, vilified, and to be bewailed rather than derided, for the horrid Blaſphemies concomitant with it, and conſequent upon it, the Reader may be ſhortly and ſufficiently informed by Mr. Marchemont Nedham, Pag. 67, 68, 69in his fore-mentioned Book againſt Mr. John Goodwyn. And againſt the Miniſtry in general, Mr. O. venteth himſelf in this virulent manner:
Mr. O. and thoſe of his ſtrain, think they ſpight the Miniſters of England much by calling them Prieſts, Pag. 32.and their Miniſtry a Prieſthood, as Mr. O. doth here and * elſwhere, in a way of reproch, wherein they bewray both their ignorance and malice: for 1. The Etymologie of the word, it is either from the Latine word Praeest, he preſideth, or the Greek word foreign, one ſet over another; or it is a contraction of the word Prieſter in Low Dutch, which is a contraction of the word foreign in Greek, ſignifying an Elder, and ſo it is a Name of honour; for the Lord hath ſaid, Thou ſhalt riſe up before the hoary head, and honour the face of the Elder, Lev. 19.32. And that this is at length, what the word Prieſt is in ſhort, is evident by the alteration which Archbiſhop Land made in the old Service-Book of England, when it was to be ſent into Scotland; for every where, where the Engliſh hath the word Prieſt, the Scotch Service-book hath the word Presbyter: nor is the word Prieſt a word of diſparagement in the New Teſtament, ſince the word Prieſt and Prieſthood is aſcribed to Chriſt above or about ten times in the Epiſtle to the Hebrews.
The ſame is given in an honorable ſenſe unto Chriſtians in 1 Pet. cap. 2. where they are called An holy Prieſthood, ver. 5. a royal Prieſthood, ver 9. and holineſs and honour do well ſort together, 1 Theſſ. 4.4. & Rev. c. 1. v. 5. c. 5. v. 10. they are (as by Titles of honour) called Kings and Prieſts, c. 20.6. Prieſts alone, in regard of their ſpiritual Sacrifices, as of praiſe, Heb. 13.15. of prayer, Pſal. 141.2. of a broken and contrite heart, Pſal. 51.17. of Alms, Heb. 13.16. by preſenting their bodies a living ſacrifice unto him, Rom. 12.1. by mortifying inordinate affections and evil concupiſcence, Col. 3.5. and by offering themſelves as dying Sacrifices for Chriſts ſake, Phil. 2.17. when they ſhall be called unto it. Thus we are not aſhamed to own the name Prieſt, but take it for a term of honour, both in the native ſenſe of the word, and uſe of the Goſpel: yet ſo we do not appropriate it to our ſelves, nor can they impoſe it upon us in any ſignification which hath affinity with a literal Sacrifice, either Jewiſh or Popiſh. In which reſpect, and becauſe in the New Teſtament Goſpel-Miniſters are never called Priests (as by a peculiar Title) Archbiſhop Whitgift in his laſt Book againſt Mr. Cartwright, p. 722. Mr. Hookers Eccleſ. Polit. lib. 5. parag. 77. p. 419. ſpeak rather againſt, than for the uſe of it, as ſo limited to reſtrained.
The Prieſthood of this Nation (ſaith he) are proved to be a company of covetous greedy dogs, that never have enough. Page 34.And where good Sir, is that proved? or when will it be proved? ad Graecas calendas? not before. But why doth he thus bark at, yea bite the Miniſtry under the Title of Prieſthood? It is very like he thought his Maſter, Mr. Saltmarſh, had proved it, or could prove it, when he confidently demanded, What is the maintenance of Miniſters by Tithes, but Jewiſh and Popiſh undeniably? This is ſome of the vaniſhing vapour of his Pamphlet, which he calleth The “Pag. 25. See the Anſw. to it in my Light for his Smoke, p. 19. Exam. p. 123.Smoke of the Temple.
Afterwards Mr. O. reneweth this Reproch again in theſe words, O ye Prieſts! ye violently claſp and gripe into your clutches (to maintain you in Lordly Pomp) the Tenths; nay, if all conſidered, the fifth part of the Nations increaſe, and poor mens labours, though many from whom you exact them, can hardly get bread for their Families. It is an eaſie matter to make this ſaving Doctrine of Tithes, as well as the other of Univerſal Grace, plauſible to carnal and covetous peple; and with ſuch, to aggravate the denial of the one, and aſſertion of the other to an high degree of hatred. But we look for Reaſon, not Railing, to evince the unlawfulneſs of Tithes, and with Mr. O. and his party, not ſo impotently to rail, prattle or ſcrible againſt them, as they uſe to do, but ſeriouſly and ſolidly to ſet upon the Confutation of thoſe which plead their lawful Tenure, againſt their cavils and clamours who except againſt them. And becauſe it may be they know not who they be, if they have any heart to undertake ſuch a Task, they may be better acquainted with them by the Catalogue at the end of this Diſcourſe. And if the Books be too many for them to meddle with, let them confute but three of them; one of Sir Clement Spelman an Engliſh, another of Sir James Sempell a Scottiſh Knight, the third of Mr. Prynne. I chooſe them before others, not onelyonly becauſe they have written very ſufficiently and fully of the point in queſtion, but becauſe they cannot be juſtly ſuſpected of partiality, ſince none of them ever had any Miniſterial Function for their Calling, nor any Miniſterial Maintenance for their Living: And if they will confine themſelves to one onelyonly, let it be that of M. Prynne, whoſe integrity hat been eminently tried, and yet was never tainted. And that they may preſently perceive what his Tenet is, I will ſet down the ſummary Contents of his Book, as he hath ſet it forth in the Title-page. But beſides Mr. O. his quarrel againſt the maintenance of Miniſters, he chargeth them with Covetouſneſs in an exceſſive degree, calling them greedy dogs, who can never have enough.
A Goſpel Plea (interwoven with a Rational and Legal) for the Lawfulneſs and continuance of the ancient ſetled Maintenance and Tenths of the Miniſters of the Goſpel; proving, That there is a juſt, competent, comfortable Maintenance due to all lawful, painful Preachers and Miniſters of the Goſpel, by Divine Right, Inſtitution, and expreſs Texts and Precepts of the Goſpel; That Glebes & Tithes are ſuch a maintenance, and due to Miniſters by Divine Right, Law and Goſpel; That if ſubſtracted or detained, they may lawfully be inforced by coercive Laws & Penalties; That Tithes are no real burden nor grievance to the people; The aboliſhing them no benefit to Farmers, Husbandmen, or poor people, but a prejudice and loſs; That the preſent oppoſition againſt Tithes proceeds not from any real grounds of Conſcience, but baſe covetouſneſs, carnal policy, and a Jeſuitical and Anabaptiſtical deſign to ſubvert and ruine our Miniſters, Church, Religion. With a ſatisfactory Anſwer to all Cavils and material Objections to the contrary. By William Pryn of Swainſwick Eſq.
Words bad enough for Hippolitus Cardinall of Medicis,Hiſt. of the Councel of Trent, lib. 2. p. 251. Pope Clement the ſevenths Nephew, who had by his gift all the Benefices of the world, Secular and Regular Dignities and Parſonages, ſimple and with Cure, being vacant, for ſix meneths, to begin from the firſt day of his poſſeſſion, with power to diſpoſe and convert to his uſe all the Fruits:
Or bad enough for the Popiſh Prieſts in King Henry the eighths time, againſt whom theſe Articles, with divers others,Mart. Hiſt. of 20 Kings, pag. 381, 382. were exhibited: Beſides their Eccleſiaſtical Bentfices, they became Farmers of great Granges, taking them in Leaſe in every Shire, and became Husbandmen and Graſiers, many of them kept Tanning-houſes, and were Brokers, Buyers and Ingroſſers, ſnatching up all, and inforcing Tradeſmen to buy thoſe Commodities at the ſecond or third hand at unreaſonable prices; yea, divers ignorant men among them held and enjoyed 8, 10.12, yea more Benefices and Spiritual promotions ſeverally, and yet lived not upon any of them.
Too bad for ſuch as were under the Biſhops Government, when one man had two Benefices, a Deanry, and an Arch-deaconry, as D. D. of A. and ſome had more both in value and variety than he had. But ſince by the late Reformation Pluralities are taken away by Authority, and Miniſters are now confined to, and contented with the Revenue of a ſingle Incumbency, (and ſome of them I am ſure refuſed to be doublebeneficed while the Law did allow them) what ground or colour can Mr. O. have for ſuch an outragious Reproch? or what motive, but his own malice, and the inſtinct of the accuſer of the Brethren, Rev. 12.10. thus all-to-be-ſlander them, not onelyonly in condemning their Title to Tithes as Jewiſh and Popiſh (as before is obſerved) but in charging them with claſping and griping into their Clutches a fifth part of the Nations increaſe? Wherein
1. He implicitely taxeth Gods dealing with his own peculiar Nation the Jews, as guilty of partiality to the Prieſts, and of oppreſſion of the people; for the proportion paid from the one to the other, was much more than the Miniſters of England receive or require of their Pariſhioners.
2. When he numbreth 8432 pariſhes in England, Diſp. p. 7. Exam. p. 29.as divers times he doth:
1. According to his manner, he quotes no Author for it; and I finde a difference betwixt him, and thoſe who have been more diligent in Inquiſition, and more exact in computation than he,Speeds Catal. of Religious houſes, &c. at the end of the Reign of K. H. S. p. ult. of that Catalogue. as Mr. Speed, who reckoneth but 8327 in England, and in Wales 905: in both, 9232.
2. Of ſo many pariſhes in divers Counties, the greateſt part of the increaſe tithable, is taken up by the Title of Impropriations, whereof the Incumbent Miniſter hath no part.
3. Where there is a Miniſter poſſeſt of a Legal Right to require and receive Tithes, it is not in his power to claſp or gripe into his Clutches, as Mr. O. malignantly phraſeth it, any more than his due: The Pariſhioner who hath all the Ten parts within his compaſs, may eaſily leſſen his portion, yea he may take all the ten parts into his poſſeſſion, and put him to ſue for his tenth part, as one who took that defrauding Doctrine from Mr. O. his Church (though now he be gone beyond it, whither he, as well as Mr. Fiſher, may follow and overtake him) and by the practiſe of it, hath for three years together robbed the Miniſter of his Right, inning it with his own nine parts into his Barn, and perſiſting in his diſhoneſt dealing with ſuch Impudence, as to contemn the Law, and to call him Thief, who doth but with lenity and mildneſs require an account of his injurious dealing. And hence it cometh to paſs, that there is a vaſt difference betwixt the true value of a Benefice, and that which it yeeldeth to the Incumbent Paſtor; that may be well worth 400 pounds per Annum, and this not amount to half ſo much hire to him that laboureth in the Word and Doctrine: And many can ſpeak much herein upon certain experience, and yet many times a rackt rate and eſtimation is ſet upon them both, that there may be more colour to oppreſs the Miniſter by Taxes and other expences.M. O. Exam. p. 325. But where is that Lordly Pomp he ſpeaks of maintained by ſuch claſping and griping into the Clutches of the prieſts? Where are thoſe pompous prieſts to be ſeen? There was a time when the Popiſh Secular Clergy were a ſcandal to their Regular Clergy,Bern. Ser. 133. in cant. as in the time of Bernard eſpecially, when that devout Abbot ſet them forth in their pomp and pontificalibus, wearing gold in their Bridles, gold in their Saddles, gold in their Spurs, having their Tables abounding with variety of meats meats and drinks, over flowing with ſurfetting and drunkenneſs; which yet hath been exceeded by ſome Engliſh Clergy-men, as by George Nevil Archbiſhop of York, See Godw. Ca talog. of Biſh p. 612. in Ed. 4 time, an. 1466 Mart. Hiſt. of Eagl. p. 368. in H. S. his reign.who at the Feaſt of his Inſtallation (the greateſt that ever was for any of his rank) was attended with Earls and Lords, and by Cardinal Wolſey, who was ſerved with Dukes and Earls when he waſhed his hands. The Biſhops ſince the Reformation of Queen Elizabeth being by Office Lords of the Upper Houſe of Parliament, and having precedence before Lords Temporal, were pompous and Lordly enough: but ſince by this laſt Reformation, the Hierarchy is come down, and their Revenues gone, I do not think but it will be very hard for Mr. O. to finde out a Miniſter (a pariſh Miniſter) that liveth in Lordly pomp, or any thing like it; and therefore by charging them firſt with ravenous Avarice, and afterwards with Lordly pomp (as if according to that of the Orator, That which they got with greedineſs, they laviſhed out in Luxury) is not their double ſin, but his double ſlander;Quod per ſcelus adeptus eſt; per luxuriam effundit. Cicer Orat. pro Q…. not their guilt, but his gaul and guile to make them odious, which yet with judicious Readers may produce a contrary effect; and the od…um he intends againſt them, may recoyl upon himſelf, for charging upon Oxthodox Miniſters ſuch notorious and extravagant untruths; of which Calling there are now more good and fewer bad (bleſſed be God) than ever they were in any Age: And therefore ſuch exceſſive Revilings of them are not onelyonly moſt unjuſt, but moſt unſeaſonable.
Yet he hath not done with the ſlander of Covetouſneſs, for to render the Parochial Miniſters more worthy of reproch, and leſs capable of excuſe for that Crime, and indeed hopeleſs of all cure. His next Charge, That this iniquity came in with the firſt foundation of Parochial Diviſions; and ſo as he ſaith, though moſt untruly and abſurdly of Churches, it will follow it cannot be reformed.
Fifthly, Therefore to give you his own words,Exam. p. 32. The end why England was first divided into pariſhes, was, at firſt, to diſtinguiſh the flock aſunder, that ſo the ſhepherds, or rather the ſheep-ſhearers, ſaith he, might know where to look for their fleeces. And to this he addeth a Marginal Note, as corrupt a Gloſs as the Text, and the Note is this, A work they can well enough away with ſtill, or any thing elſe that makes for their honour or profit, the two things on which the Prieſthood—moveth. Was that the firſt or chiefe end of dividing England into Pariſhes? what proof have you of that Mr. O? your ſecond-hand citation of Mr. Saltmarſh out of the book of learned Mr. Selden De Decimis? I believe you have no better: and how little credit is to be given to that Teſtimony (as you bring it in) you may read by review of mine anſwer to it.
If you had read Mr. S. you might have learned to make a more charitable conſtruction of limiting publick Miniſtries, and allowing maintenance for Miniſters,Selden Hiſt. of Tithes. c. 9. p. 259. who writeth thus of them: when devotion grew firmer, and most Lay-men of fair estates deſired the Country-reſidence of ſome Chaplains, who before lived in common with the Biſhops, that they might be alwayes ready for inſtruction of them, their families and adjoyning Tenants, &c. That was the firſt and chief end of building Oratories and Churches, and of endowing them with peculiar maintenance from the founders for the Incumbents, which ſhould there only reſide: and where we read of the diviſion of the Province of Canterbury into Pariſhes by Honorius Arch-Biſhop thereof: the reaſon rendered is, that he might appoint particular Miniſters to particular Congregations: thoſe are the words of the*Godwins Catalogue of Biſhops. p 52. Eccleſ. Hiſtorian, which point to the work of the Miniſter among the people in the Church, not to his reward from the people, either in the fields of corn, or flocks of ſheep.
He hath many other reviling terms, which brought together, would make a great bundle of unſavoury weeds: but I paſs over, conceiving a leſs proportion like a poyſie, may ſuffice to ſhew the bitterneſs of his ſpirit towards Miniſters, and Churches in general. I will adde but one reproch more againſt Doctor Brian in particular, which I may not omit to remember and refute;Exam. p. 29. it is in the Epilogue of his latter Book: Had I time, as I have not (ſaith he) by being maintained like you by the ſweat of other mens brows, as I deſire not, &c. In which words are implicitly compriſed a Negative Theſis, that a man, eſpecially a Miniſter, ſhould not be maintained by the ſweat of other mens brows; and a Poſitive Hypotheſis that Doctor Brian is ſo maintained.
For the firſt; if ſince God layd the Law upon Adam, that in the ſweat of his face he ſhall eat bread, Gen. 3.19. it hath been unlawful for one man, eſpecially for Miniſters, to live by the labours of the people, why did God maintain his worſhip by the Miniſtry of the Levites in that manner all along the old Teſtament? and if it be unlawful under the new Teſtament for Evangelical Miniſters to be corporally ſupported by thoſe who are ſpiritually inſtructed by them; why did the Apoſtle ſay, 1 Cor. 9.11. If we have ſowen unto you ſpiritual things, is it much, if we reap your carnal things? And doth not Solomon ſay, the King himſelf is ſerved by the field, Eccleſ. 5 9. and yet he doth not, nor is it fit he ſhould put his hand to the plow as you do? nay it is ſo far from being a fault, to live by the labour of another, that we muſt one labour for another, in one kind or other: and there is a ſweat of the brain as well as of the brow; And you, methinks Mr. O. ſhould experimentally know them both to be painful, and that of the brain more painful of the two, unleſs you preach by Enthuſiaſme, without any ſtudy: for of the ſleep of a labouring man, Solomon ſaith, it is ſweet, Eccleſ. 5 12. (i. e.) the bodily labour: but the labour of the brain will not ſuffer; and the fault is not for a King or a Councellor, or a Judge, or a Warriour, a Miniſter, or an Artificer to live by the ſweat of the Husbandmans brows; for without his labour no ſociety of men could ſubſiſt: but to live idle like a Drone among the Bees, to take no pains for his living; for ſuch idle perſons ſhould not live by the Apoſtles ſentence; when we were with you, this we commanded you, that if any would not work, neither ſhould he eat, 2 Theſ. 3.10. This for Mr. O. his Theſis; now for his Hypotheſis, as to Doctor Brian compared with himſelfe; he is not (ſaith he) maintained like Doctor Brian, with the ſweat of other mens brows, if he mean that he liveth idle, ſo as not to deſerve his maintenance of thoſe for whom he labours, he knows neither his worth nor his work: if he did, and were (as he is) an Adverſary, and as ſuch an one, would not withhold the truth in unrighteouſneſs, as Rom. 1.18. he would confeſs him as able, as painful, powerful and profitable a Miniſter (no diſparagement to any) as any of his knowledge this day in England, and well worthy of a far more liberal ſalary then he receiveth; for beſides his preachings, which are very frequent, both on the Sabbath, and on the week day, he catechizeth dayly from houſe to houſe every perſon in every family within his pariſh, and yet doth much good ſervice in other places, as juſt occaſion requireth, and opportunity ſerveth, both as a learned man, and as a godly Miniſter: and were he Miniſter of a Country Pariſh, where Mr. O. labours as an Husbandman, I would endeavour to perſwade him to pay him Tithes, with the words of Augustine, that worthy African Doctor, and famous Diſputant,Meus eſt homo quem feci, mea eſt terra quam colis, mea ſunt ſemina quae ſpargis, mea animalia quae fatigas, meae ſunt imbres & pluviae, & ventorum flamina mea ſunt, meus eſt ſolis calor; & cùm omnia m…a ſunt elementa vivendi, tu qui manus accommodas, ſolum decimum merebaris: Deus ſibi tantum decimum vendicans, nobis omnia donavit, ingrate fraudator & perſide, &c. Aug. de Temp. Serm. 219. Tom. 10. p. 640. or rather the words of God, for he ſpeaks in his name to the Husbandman: Mine is man whom I have made; mine is the earth which thou tilleſt; mine is the ſeed which thou diſperſeſt; mine are the cattel which thou wearieſt in tillage; mine are the ſhowrs of rain which moyſten the earth, and make it fruitful; mine are the blaſts of winds which fan the air; mine is the heat of the Sun, which warms both earth, and ſeeds, and plants, and makes them grow; and when all the Elements of life are mine, thou who only lendeſt thy hand to all theſe means, and deſervedſt but a Tenth, haſt nine parts, and God hath reſerved but a Tenth for himſelf, and wilt thou withhold that, thou ungrateful and perfidious wretch, wilt thou defraud him of that? pay to God the tenth, leſt he bring thee to the tenth, &c.
The next ill quality which I ſhall note in Mr. O. is his Partiality, whereof I will give three Teſtimonies in ſtead of many more, which I might produce out of his examination of the Doctors Reply; one at the beginning of it in his Epiſtle, as he ſtileth it, To the impartial Reader, to which it might be truly added, From a moſt partial Writer: There he ſpeaketh much againſt Epiſtolary prejudice, to make the Readers to reject the opinion which the Writer oppoſeth, when himſelf is ſo forward to commit the ſame fault, that he is guilty of it in the Title page, where he anticipateth the Readers judgement of the cauſe (before it be heard) with notorious calumnies of his adverſaries part of the difference and egregious flatteries of his own in theſe words which I have cited in part*At pag. 126. before under another Title, and to another purpoſe: but in this place it will not be impertinent to ſet forth more fully his malignant partiality.
Doctor Brians Reply to the Anſwer of his ten firſt Arguments, levied (ſaith he) to prove the Pariſhes of this Nation true Churches, Examined.
The invalidity of all his anſwers, his ſophiſtical helps, impertinent ſelf-contradicting allegations are preſented to himſelf and others, to the clearer diſcovery of the Popiſh, Political, Antichriſtian, and like preſent conſtitution of the Parochial Aſſemblies of this Nation, having yet never been true Churches from their very foundation, nor poſſible to be made true by Reformation, having had never yet any true Geſpel-conſtitution.
As alſo the Antichriſtian Call, Entrance, Doctrine, &c. of the National Ministry in part unvailed.
With a Confirmation of ſome of thoſe precious Apoſtolical truths, ſo vehemently cried down as Heretical, ſo far as directly or occaſionally there was way made for their vindication; By J. O. an unworthy ſervant of Jeſus Chriſt, and of his poor deſpiſed Church. To which he annexeth two Texts of Scripture, Jer. 15.14, 15. and Revel. 18.11, 15. both againſt Babylon.
That which in all this is principally now to be noted is his palpable partiality, and moſt apparent contradiction betwixt the contents of his Title page, and his Epiſtle to the Reader: but withall, I might obſerve many groſs untruths, both againſt the Doctor and the Churches, owned and defended by him, and againſt the Call, Entrance, and Doctrine of the National Miniſtry, which he calleth Antichriſtian; when, for ought I can perceive by the printed Diſputation, or his Examination, he doth not know who is Antichriſt, or what is Antichriſtian. But theſe are met withal elſewhere in this diſcourſe, as juſt occaſion required. For the preſent I ſhall only commend unto the Reader this obſervation of Mr. John Onley and his adherents, viz. that moſt indiſcreetly and abſurdly they uſually renounce that which in the Romaniſts is agreeable to the Dictates of Reaſon, Conſcience, and Scripture, as Popiſh and Antithriſtian, as I have already ſhewed in this Chapter, and agree with them in that which is truely popiſh and Antichriſtian, as Error, Pride, Schiſme, Cenſoriouſneſs, Malice, Slander, ſophiſtical Subtilty, as their writings and doings do declare, eſpecially Mr. J. O. in his dealing with Doctor Brian, in his unfaithful publication of the diſputation at Kenelmworth, and in his other bitter and inſolent Book of Examination afterward.
The ſecond proof of his partiality is this; when Doctor Brian hath proved our Churches of England to be true Churches of Chriſt by convincing arguments;Nam quae non proſunt ſingula, juncta valent. Diſp. p. 6. (convincing if taken together, though all of them be not of equal evidence and vigour…) all that avails nothing towards Mr. O. his ſatisfaction, unleſs he prove an impertinency to the Queſtion, viz. That they were true Churches from their very foundation, that is, as he explaineth himſelf more fully elſewhere, that all the pariſhes of this Nation, in their first diviſion into Pariſhes were viſible Saints, and that thoſe Churches gathered by preaching onelyonly 500.Exam. of Dr. Br. Reply. p. 30, 37. Ibid. p. 24. Diſp. p. 5. years before Auguſtine the Monk, were ſuch as our Pariſhes now are, or that they are ſuch now, as they were then: and this he maketh the life of the Doctors cauſe; and if he prove not this (ſaith he) he doth nothing, whereas it is neither the life nor limb of his cauſe; no, neither hair nor nail of it; neither a skirt nor an hem: but indeed meet nothing to the purpoſe. And therefore the Doctor did juſtly and diſcreetly decline it as impertinent, ſaying, it is our Churches preſent, not their primitive ſtate which I undertake to vindicate; and this upon very good reaſon. For,
Firſt, The Churches, whoſe primitive conſtitution was the beſt and neareſt to that of the Apoſtler, both in time, matter, and form, as that of Jeruſalem, Rome, Antioch, and the Churches of Aſia, long ſince are fallen from the faith, and have unchurched themſelves by their Apoſtaſie.
Secondly, It is but a Jeſuitical evaſion from the pertinency and life of the cauſe of a true Chriſtian Church, to wave the preſent qualifications and notes of it, and to put all the weight and ſtreſs of the trial upon the Hiſtorical report of precedent times; as while we prove our Church to be a true Church, and our Faith a true Faith by the Scriptures, as Doctor Featley d…d againſt Fiſher the Jeſuite, that would be taken for no good proof with him, unleſs he deduced the viſibility of the Proteſtant Profeſſors, through all ages from the Apoſtles to Luthers time; and he profeſſed he would not proceed in the diſpute, unleſs that were firſt done, as is obſerved before.
Thirdly, If it were pertinent, and were alſo proved by Chronological Hiſtory, it would ſerve but to make up a meer Humane and Hiſtorical Faith, which is not effectual to Salvation; and the doubt of it where it is required and not proved (as it is no eaſie matter to do) may raiſe perplexing doubts and fears of ſalvation in weak, though well-minded Chriſtians; as cauſing ſuſpicious conceits of their being in a true Church, out of which, as out of Noahs Ark (the common ſaying is) none are ſaved.
Yet this unſound and groundleſs aſſertion of his, which hath neither proof of Scripture, Reaſon, or of any humane Author of credit or account, be not onelyonly putteth into the very front of his Examination (frontinulla fides) but repeateth it over and over, both in the Diſputation and Examination, to puzzle the ſimple Hearers of the one, and Readers of both;Diſp. p. 1, 6, 7, 12. Exam. p. 11, 12, 13, 24, 27, 28, 30, 37. and to make them believe that there was ſomewhat in it, which made the Doctor afraid to meddle with it; whereas it was a meer extravagancy from the queſtion in hand, which to ſuch as are intelligent, ſhews Mr. O. to be a Jeſuitical ſhifter; and that he may appear more and worſe then a Jeſuite, he taketh upon him to be a Pope, peremptorily defining tanquam ex Cathedra Peſtilentiae, not only that our Churches have never been true Churches from the foundation of them, but that it is not poſſible for them to be made true by reformation. Thus in the Title page of his Examination, wherein his ignorance, confidence, and imprudence are all of them ſuperlative, and worthy of none other anſwer then a ſcornful ſilence.
Yet the other part of his partiality which now I am to prove, will implicitly at leaſt confute it fully; for he that is ſo injurious, as to impoſe upon the Doctor ſuch an impertinency, as the life of his cauſe, and to regard none of his proofs, though never ſo pregnant, for the truth of our Churches, is ſo gracious to his own ſide, as to reſolve that a true Church may be conſtituted thus, A company of true Believers aſſembled in the Name of Christ, willing to follow him in the way of his ordinances revealed in his word, and yet ſeeing their want of a perſonal ſucceſſion, and yet knowing it their duty, and the will of Chriſt, it ſhould be performed, did appoint one that was unbaptized to reaſſume and ſet afoot this ordinance of Chriſt. And if ſo, how partial is Mr. O. who makes it impoſſible for our Churches to be made true by any reformation? for how eaſie a matter is it for Churches to be reformed after that manner?
The third partiality of Mr. O. appeareth in his Epiſtle to his Schiſmatical Siſter-Churches, where he taketh upon him to make a long Paraphraſe on the words of Ananias to Saul, Acts 22.18. but when Doctor Brian makes but a ſhort one on the words of Peter, Acts 2.39. The promiſe is made to you and to your Children: ſaying, if the promiſe be made to believers and their children, the command muſt reach not only to them but to their children, as running thus, be baptized you and your children, for the promiſe is made to you and to your children.
To this Mr. O. in a jeering manner replye…, As if Peter Were not wiſe enough to expreſs his own meaning, to direct us who ſhould be, or the grounds upon which they ſhould be baptized, without your prieſtly prudence: ſurely might you have come to the honour, or been worthy to have been a Dictator to Peter, you would have taught him to have ſaid ſome what from whence Infants right of Baptiſm might have been proved. With this partiality appeareth a ſpice of his inſolency formerly obſerved. But if Doctor B…ian had been worthy, and had taken upon him to play the Dictator, he had acted that part a great deal better, by deducing Infants Baptiſme from the words of Peter, then Mr. O. did, dictating ſuch an Aphoriſm out of his own fancy, concerning neceſſary recourſe to the primitive conſtitution of a Church, to prove it to be a true Church at preſent, which we have now examined and refuted.
The fourth partiality I ſhall mention is this; he will not be turned over by Dr. Brian to Mr. Hollingworth for ſatisfaction concerning the name Pariſh, and parochial precincts;Exam p. 22, 23. Diſp. p. 48. yet in a matter of greater difficulty (as the ſetting up of Church-ordinances by an unbapt zed perſon) he turns his Reader over to an obſcure Treatiſe, entitled, The way to Zion: and Doctor Brian citing Mr. Baxters 27 Arguments for Church-memberſhip, Mr. O. puts him off with Mr. Fiſhers Reply,Exam. p. 128. in his imagination proving the contrary, where he hath this ill hap to make his reference, and to beſtow a commendable Epithet upon a Quaker (for ſuch an one is Mr. Fiſher now become) and as ſuch an one Mr. O. muſt be a ſharp adverſary againſt him,Epiſt. p. 15, 16, 17. Diſp. p. 15, 18, 19. Exam. p 32, 38, 39, 42, 43, 45, 47, 50. unleſs he will be partial in that alſo; for he writes ſharply againſt the Quakers. But Mr. Baxter is a more rational, religious, ſound, and ſetled Divine, then that there can be any fear at all that he will ever turn or become ſo wretched a changeling.
I will take but one exception more out of the two Books of his publication, and that is concerning the Civil Magiſtrate, againſt the exerciſe of whoſe authority in matters of Religion he often uttereth his diſlike, eſpecially as it is aſſiſtant to Miniſters in the Miniſterial function; whereof I will mention but one paſſage of ſome importance,Exam. p. 53. margin. though it be with him but in a Marginal note, which is this; [The Sword of the Magiſtrate being your beſt relief, without which I think you would live but a while.] Whereof his meaning may be, that their authority maintains the Miniſters publick maintenance, without which they could not ſubſiſt. But conſider the ſpightful ſpirit of him and his Sect againſt them, as ſuppoſing them and their Churches to be Romiſh, Popiſh, Antichriſtian, and Babyloniſh; and ſo would have them uſed no better then Babylon (but would ſtir up mortal enemies againſt them, as againſt her, according to that of J…r. 50.14, 15. in the Text ſet in the Title page of Mr. O. his examination) there is a juſt cauſe of jealouſie, by that ſpeech, of as malicious a meaning as may be towards them, becauſe of the affinity of their principles with thoſe of the Donatiſts, and of their conſanguinity in practice with the bloody-minded*Ad hanc haereſin, id eſt, Donatiſt. …in Africa, & illi pertinent qui appellantur Circumcellinnes, genus homi…ū agreſte, & famoſiſſimae audaciae, non ſolum in a lios immania facinora perpetrando, ſed, &c. Aug. d… haereſ. Tom 6. p. 33. Circumcellions, to which Sect they are ſorted by Augustine in his Catalogue of Her…ſies.