Degrees of Authority and Jurisdiction For else they were advanced to nothing when they were elected or promoted to it 't is absurd to say they succeeded only to what they had before And what would the Apostolical Office over other Church-Officers signifie if they had no Power to oversee and govern them But that the Apostles both had and exercis'd a Power over them the Holy Scripture and Primitive Antiquity may abundantly satisfie you For we find St. James the Apostle and first Bishop of Jerusalem not only presiding in the great Council held there but likewise by his own Authority deciding the Matters debated in it about the Gentil Converts speaking in that commanding Style It seemeth goood to the Holy Ghost and to us to lay upon them no greater Burdens than these necessary things c. after which we find Timothy Ordain'd Bishop of Ephesus 1 Tim. 1.3 and exercising Episcopal Jurisdiction over that Church 1 Tim. 3.1 which extended over all the proconsular Asia Ch. 9.11.5.22 in which he commanded that the Laity be diligently instructed the Clergy provided with a competent Maintenance admitting none to be Deacons but upon due Examination and Ordaining none to be Elders or Presbyters till they had well-perform'd the Office of a Deacon receiving Accusations against them and putting guilty Persons to an open Shame all which are Acts of Power and Jurisdiction Again We find Titus left in Crete to set in Order the things that were wanting and to Ordain Elders in every City Tit. 1.5 By which it appears That he had an Episcopal Power confer'd upon him to do that in Crete which the Presbyters that were there before had not and this Power extended not only to the setting in order what was wanting and the ordaining of Elders but likewise to the rebuking of obstinate Offenders with all Authority Tit. 2.15 first admonishing them and if they persisted in their Obstinacy punishing them with the Censures of the Church Chap. 3.10 and rejecting them from the Communion of it which are all Acts of Power and Jurisdiction But this Power say some was only Temporary and to last no longer than the Days of the Apostles who were the first Planters of these Churches Why so Was there not the same Use and Necessity of these things in the following Times as there was in the Days of the Apostles Is there not a constant need of ordaining Elders and exercising Discipline and Censures in the succeeding Ages of the Church as well as the first Again where hath Christ limited this Power and made it Temporary Yea hath he not plainly made it perpetual by promising to be with them to the End of the World Which could not be with them in their own Persons who died in a little Time after but with them in their Successors who follow'd them in their Office to whom the same Promise of Assistance and Encouragement is given to the End of the World Beside Does not Ecclesiastical History give us a particular Account who succeeded them in their several Churches A Catalogue of whom you may find in Eusebius and many other Writers So that nothing in Antiquity is more plain than that the Apostles had a Power over others for the well-ordering and governing the Church and that this Power was deriv'd down to their Successors the Bishops who have exercis'd the same in the several Ages of the Church ever since Which Form of Government being first Instituted by Christ and seconded by the Practice of his Apostles and succeeded to in the primitive Churches by our Saviour's express Approbation is abundantly enough to make it an Order distinct from and superior to Presbyters Jure Divino and consequently there is little Reason why you should think it a Grievance to assent and consent to that which the Christian Church hath in all Ages assented and consented to But here you fly to Scotland and would know what I think of that and other Countries that have cast off the Government of the Church by Bishops Sir Though I have no Inclination to meddle with the Affairs of any other Church yet since the Importunity of your Argument requires an Answer I must tell you That as particular Persons and Bodies of Men may be guilty of Schism by breaking off from the Communion and Discipline of a National Church so a whole Nation or Country may be justly charg'd with it in breaking off from the Communion and Discipline of the Catholick Church of which that is a Member And this is the unhappy Case of your beloved Scotland which by casting off the Ancient Apostolical and Primitive Discipline and Government of the Church by Bishops and likewise by laying aside a Liturgy or Forms of Prayer for publick Worship both which having been received in the Christian Church ever since its first Establishment is thereby become Schismatical For by so doing it hath cut it self off from the One Body of the Catholick Church and is become no longer a sound Part of it but a Sect and Excrescence of it But you will say what then will you condemn all the Inhabitants of that Country as living in the Grievous and Damning Sin of Schism No Sir There were some who voluntarily and violently acted to the laying aside the Liturgy and Episcopacy in that Church and thereby wilfully brake the Communion Worship and Discipline of the Christian Church and these are truly and properly guilty of the hainous Sin of Schism which if not repented of and amended in Time will prove as fatal to them heareafter as 't is to the Church here But beside these There are many Thousands in that distracted Kingdom who abhorr'd and endeavour'd to prevent that wide and miserable Breach in the Catholick Church But being over-power'd were forc'd to see and bewail that miserable Rent made in it and can only wish and pray for the Peace and Repairs of Jerusalem Now these are no ways to be charg'd with the Guilt of this Schism for here the Succession being altogether involuntary 't is to be reckon'd their Unhappiness but not their Fault And the like may be said of the Inhabitants of some other Countries who being by the Misfortune of Times and Place depriv'd of that way of Worship and Discipline that should unite them to the Catholick Church may not be charg'd with that Schism which they could neither foresee nor prevent but being by unavoidable Necessity brought under it God Almighty will have Mercy upon them and make up that in the Ever-blessed Society of Saints hereafter which they want of the Communion of Saints here But do you not see say you in the Letter of June 28th how those whose Turn it is to be the Establish'd Church in that Kingdom may turn their own Artillery upon you and talk to your disaffected Brethren in the same strain as you do to us and tell them That all the Distractions and Divisions of that Church are to be put upon the score of their
Bishops very frequently and profitably employ'd this way Your next Commendation of those Reverend Fathers is their Temper and Moderation in Ecclesiastical Matters Now this if rightly understood is an Excellent Vertue and a very useful and necessary Qualification of all Governors both in Church and State But how frequently this is mistaken and mis-apply'd I shew'd you in a former Letter on that Subject and I fear we shall find something of it in the present Case as may be easily gather'd from what you relate of these great Men concerning the Discipline and Prayers of the Church For the better clearing whereof you must Note That 't was the misfortune of those two great Prelates to live in very bad Times when the Liturgy and Episcopacy of both which they were strong Asserters were laid aside and thereby both the ancient Worship and Discipline of the Church turn'd out of Doors now those two Pious and Learned Bishops not only lamented the miserable Rents and Ruins made in the Church by this means but endeavour'd to repair and keep up as much of it as in that broken State of things they could And this was the occasion of that Model of Primitive Episcopacy drawn up by Arch-bishop Vsher of which you make so frequent mention and the same was the occasion of that Moderator mention'd by Bishop Hall to supply the place of the Bishop the design of both which was to preserve so much of the Power and Jurisdiction belonging to the Primitive Order of Bishops as those unhappy Times would admit of and like Men in a Storm when they could not save all to save as much as they might Now this Sir proceeded not from any such coldness and indifferency towards the Order as you vainly imagine and miscal Moderation but from an earnest and affectionate Zeal to preserve and continue it As for what you alledge from Bishop Hall's complaining of your Faults of Consistorial Officers that was design'd not to remove but reform their Courts to take away all just Exceptions against them that the People might be the better reconcil'd to the Order and yield the more ready Obedience to the Authority and Jurisdiction annex'd to it for if you would have Courts of Justice laid aside for the Abuses of some Under-officers in them you might soon reform away all Civil as well as Ecclesiastical Courts Thus having shew'd you the Judgment of those two Reverend Prelates concerning the Government of the Church You would have me next consider Bishop Hall's Sentiments as to Prayer and here you grant that as he us'd so he vindicated the Liturgy but you never met with a Word say you to justifie the imposing it and no other in plublick Prayer Sir Hath not the Liturgy been impos'd ever since the Reformation and no other for publick Worship And was it not the design of that Bishop in his Vindication of it to perswade all People to use and joyn in it as so impos'd Is not the faithful and constant reading of the Prayers one main Article of enquiry in all Episcopal Visitations And did this Pious Bishop think you neglect so weighty a Part and Duty of his Office No Sir he very diligently and devoutly us'd the Liturgy himself and strictly kept his Clergy to it till the Iniquity of the Times put an unwelcome stop to both from whence he betook himself to conceiv'd Forms of Prayer to supply the want of the other the only expedient to fly to in those perilous Times That this was his Practice you may gather from his own Words for he tells us that he us'd the same liberty in Prayer that he did in Preaching so that as his Sermons were Compos'd so were his Prayers too That the former were so the Elegance and Exactness of them may easily satisfie you and that he took as much care in speaking to God in Prayer as he did to the People in Preaching you may learn from the Reverence he still bore to the Divine Majesty which kept him to Solomon's Advice of not being rash with his Mouth or hasty to utter any thing before God So that for your Extemporary Effusions or pouring out present and sudden Conceptions we never find it us'd or commended by him And is it wise or fit think you to alledge the Salvo's and Expedients of bad Times for Precedents in good ones and to make Cases of Necessity Rules of Duty and Practice when that Necessity ceases 'T was the Grief of those Pious and Learned Prelates to see those woful Breaches made in the Government and Service of the Church which they labour'd to their uttermost to prevent and heal and had they liv'd to see Episcopacy restor'd to its full Power and the Liturgy to its ancient Use and Practice they would no doubt have Blessed God for that happy Day and with good Old Simeon sung their Nunc Dimittis and would then willingly depart in Peace when their Eyes had seen the Church setled again in Peace upon the Ancient and Primitive Foundation But the good Bishop Hall say you was no Flatterer of the Times No Sir the Hardships and Sufferings he underwent by them plainly shew him to be no favourer or flatterer of those Times His steady Zeal to the King and the Church kept him from all base Compliances with the Enemies of both But You bring a very awkard Argument to prove his Integrity This is omitted in the Print taken from some passionate Speeches that past between him and another Prelate that was after his Metropolitan which is rather a Blemish than Ornament to his Reputation and shews what a worthy commender you are of Good Men to single out the worst Passages of their Lives to preserve their Memory and to make use of their Failings to adorn their Character But you would fain know how it comes to pass That conceiv'd Prayer should be so pious and useful a thing in Private and yet so pernicious and dangerous a Device when us'd in Publick Sir The Reason hereof is obvious for conceiv'd Prayer in the retirements of Closet where they are shut up from the Eyes and Ears of others can have no Vanity or Worldly design in it but being transacted only between God and the Soul is generally an Argument and Instance of great Sincerity and here the broken Sighs and Language of a Contrite Heart prove oftentimes the most prevailing Oratory Whereas the pouring out many and new Words in publick may be and often is accompanied with Ostentation and other Secular Ends. You know the Pharisees made such long Prayers for a pretence to be heard and seen of Men the better to carry on their Rapine and Oppressions and too many use them still for a Shew of greater Sanctity and a Cloak to hide their viler Practices You cannot be ignorant that this way of Praying hath been and still is a great Instrument and Occasion of Division and is made the principal Device of all Teachers to draw Disciples after them But how
pick and chuse out of publick Orders and Establishments to obey what they please and refuse the rest Is not this to let loose the Reins and suffer every one to do only what is right in his own Eyes Is it not strange that any should own or vent such wild Principles of Confusion 2dly Secondly The other hard Term you complain of in the Injunction of the Liturgy is your being commanded to use That and no other And where 's the Hardship of this Would you have the Liturgy enjoin'd and the use of another thing set up by its side How can this consist with any Order or indeed with common Sense Or would you have the Liturgy enjoin'd and the use of it left free This would be to enjoin and not enjoin it at the same time and can any Establishment stand upon such a precarious and inconsistent Bottom If a Liturgy containing all the daily and constant Matter of Prayer and Praises together with all the standing Offices of Religion be enjoin'd and no other it thereby becomes necessary to be used and excludes the use of any other And if it be so full as to comprehend all that is needful to those ends what need is there of any other Unless you think it necessary to ask the same things every Day in new and varied Expressions Which can't with any colour of Reason be affirmed Besides the Liturgy of the Church is not so strictly enjoin'd as never to permit the use of any other For in your private and secret Devotion you are at liberty to use your free or compos'd Prayers And in publick too upon any new Occasion or Emergency other Prayers appointed by Authority are and ought to be used But for the ordinary and standing Offices of publick Worship as there is no Occasion so there is no need of any other Lastly for the further clearing of this Matter let us see the Grounds and Reasons of this Injunction And if that make it necessary for all Persons and Occasions you will easily see the weakness both of your Complaints and Objections against it Now the great Reason of enjoining publick Forms is as sundry Acts of Parliament declare the Uniformity of publick Worship whereby alone one regular and uniform way of serving God may be preserv'd among all the Members of a National Church And this makes it necessary for all Persons Places and Countries who according to the Apostle's Direction desire With one mind and one mouth to glorifie their great Creator But I find you with another Brother of yours often styling this That pitiful thing call'd Vniformity that never enter'd into the Mind of God or his Son to command It seems you can agree well enough in a Form of Railing tho' not of Devotion But is Uniformity such a Pitiful thing which alone can help us to speak the same things and to agree in our Petitions which our Saviour hath made necessary to the Success of our Prayers Is that to be so undervalued that wise and knowing Men have so highly prized in all Ages And will you call that a Pitiful thing which puts such a Form and Comliness into Religious Worship as to render it more prevalent with God and more pleasing in the Eyes of Men Hath not the Wisdom and Piety of our Governors thought fit to establish an Uniformity ever since the Reformation And have they employed all this Time and Care and Prudence about a Pitiful thing Is not this a vile Reflection on our Superiors in Church and State Can there be an Instance of greater Pride and vain Conceit that some have of themselves In a word does not this plainly shew that Arrogance and Obstinacy are the great Vertues and Perfections of our Dissenting Brethren But an Vnity say you in the Matter of Prayer is sufficient without any such Vniformity in Words and Syllables But Sir sad Experience which is the best Argument hath taught us That when the Unity of Forms was by a prevailing Faction laid aside the Unity of the Matter of Prayer soon went with it For Men fell a praying one against another And when the Pales of the Church were taken away the grossest Blasphemies in point of Doctrine as well as the greatest Divisions in point of Worship immediately broke in upon us The Enemy taking Opportunity to sow those Tares that can't be rooted out to this Day This hath been acknowledged and lamented by some sober Presbyterians themselves particularly by Dr. Tuckâ—ey in his Sermon on 2 Tim. I. 13. and Mr. Edwards in his Gangraena To which I refer you Thus I have shewn you how far we agree about the enjoining Forms of Prayer And have endeavoured to carry you further by making you sensible of your Mistake where you differ But to take off the Force of all this I find you questioning the Authority that commands these Things which must be examin'd in my next I am SIR Yours M. H. August 14th 1697. LETTER V. SIR I Have been comprizing the Difference between us about the Injunction of Forms by shewing the reasonableness of enjoyning them on all Persons and Occasions for Publick Worship And likewise how fit it is that all the Members of a National Church for the sake of Peace Order and Uniformity should join in the use of them and no other But because you have some Exception against the Authority that thus imposes them I must endeavour to remove or adjust that Matter For in yours of June 28th you would have me tell you Whom we mean by Superiors And who or what those Rulers are that Christ hath vested with such a vast Authority as to command an Invariable Form and the rather you say because we are divided in this point among our selves One part of the Disputers for the Church of England making the King the External Civil Governour but the Bishops the Internal Governours of the Church as a Church c. Sir I know none of the Regular Sons of the Church of England divided in this Point And I hope to shew from the Concessions of the most eminent Presbyterians that the Difference between them and us in this Matter is not so great as is imagined To this end let us see what Power is lodg'd in the Civil Magistrate about Sacred and Spiritual Things And what is peculiar to those Spiritual Officers and Ministers which Christ hath appointed in his Church and by that means you will see plainly who are those Rulers and Superiors that may command in these Things 1. First There is a Power in the Church that is purely Spiritual Such is That of Preaching the Word Administring the Holy Sacraments the Power of Absolution Ordination Confirmation Excommunication and the like This is the Power of the Keys committed by Christ to the Apostles and in them to their Successors the Bishops and Pastors of the Church And this Commission is peculiarly directed and confin'd to them No Civil Magistrate having Authority of doing any of these Things For when
Disobedience May'nt they be Characteriz'd for stubborn unquiet Schismaticks as we now are No Sir 't is one thing to stick to the truly Ancient Primitive and Apostolical Discipline and way of Worship and another to set up and promote new upstart Ways and Models in both the one is to endeavour to keep the Unity of the Church and the other to break it Now in the Kingdom of Scotland that prevailing Party that laid aside the ancient Discipline and Worship of the Catholick Church to set up those new-fangl'd Models are truly branded for Schismaticks for breaking into different Factions and Communions whereby they divide the Body of Christ and may be justly said to create Distractions and Divisions in the Church whereas they who adher'd to the ancient Doctrin and Discipline of the Catholick Church and would willingly have preserv'd both these can no ways be charg'd with the Schisms and Divisions of that Church for these differ as much from the other as the Keepers of the Peace do from the Breakers of it And you know 't is unreasonable to charge the same Disorders and Disobedience upon those that endeavour to keep the Peace as upon those who make it their Business to break it so that the Artillery you speak of still points to you and cannot be turn'd upon those against whom you level it But it may be your Case say you in another Century if any thing happen to be requir'd which you think unlawful to fall under the like Difficulties of the Government Sir That there is nothing unlawful requir'd in the present Government I suppose you are pretty well satisfied and therefore your Schism in these Circumstances is both unreasonable and inexcusable And 't is to be hoped That the Members of the Church of England will in no Century either voluntarily and causelesly cut off selves or be violently cut off by any others from the Worship and Discipline of the Catholick Church But if it should so happen which God forbid our Duty will be not to applaud but lament the Schism to enjoy as much as we may of the Communion of the Church and to pray and wait for a better Union and fuller Enjoyment of it But there is one Objection more urg'd by your Party against the Authority of Bishops viz. If the Bishops Power be Jure Divino how come they to execute it by Lay-Chancellors Sir Beside the Spiritual Power committed to Bishops as Successors to the Apostles Church-Censurers Ordination c. which are executed by themselves in Person there are other things Circa Spiritualia which are by Law committed to their Care and Inspection as the Cognizance of Wills and Testaments many Cases about Matrimony Alimony and Divorce about Tithes Dilapidations Defamation c. which Things containing many intricate Cases and requiring more time than the Bishop can well spare from the weightier Duties of his Office he is impower'd to commission one Learned in the Canon and Civil Laws to hear and determine such Matters so that as Moses did appoint inferior Officers and Judges to determine small Matters whilst the weightier things were brought to him So the Bishop by the Allowance of the Church is permitted to have these Officers under him to take off part of his Burden in ordinary Matters and to dispatch some of his Business when he is otherwise employ'd or hinder'd But you publish say you such Excommunications as are decreed by Lay-Chancellors according to the Canon And why not For though the Lay-Chancellors by the Authority of the Bishop may decree the Sentence for not hearkning to the Church yet being an Ecclesiastical Censure 't is never executed by him but either by the Bishop in Person or some other Spiritual Person that hath full Authority to do it and when this Censure is thus regularly decreed and pronounc'd why may we not publish it that others may know and avoid them and according to our Saviour's Order look upon them as a heathen Man and a Publican Thus I have consider'd your main Objections concerning the Order of Bishops What you farther offer concerning Bishop Hall shall be consider'd in my next I am SIR Yours M. H. LETTER XXI To J. M. SIR IN your Letter concerning Bishop Hall after a few flings and reflections upon the Order of Bishops which I endeavour'd to rectifie and remove in my last You tell me That you are far better pleas'd with some Bishops than we think you are and particularly instance in Arch-Bishop Vsher and Bishop Hall wishing there were many Hundreds more of them in England Now these Reverend Persons are much beholding to you that you have not so great an Aversness to them as to some others But what is the Reason of this great Kindness to those Excellent Men Why some By-End to be sure for 't is not out of any Respect to their Order which you will not allow to be distinct from nor Superior to Presbyters No nor yet for their Learning and great Abilities in deciding Controversies in Religion for you are not like you say to refer to their final Decision any Matters in Debate between us in their present Constitution Whence then should this Honourable Esteem of yours for these Great Men proceed Why this you will tell me in the next Words 't was for their Exemplary Piety discover'd by their painfulness in Preaching and likewise for their great Temper and Moderation in Ecclesiastical Matters As for their Exemplary Piety that was chiefly seen in their Pious Lives and Zealous adhereing to the Establish'd Worship of the Church of England and likewise by sticking as close and as long as they could to the Primitive Discipline and Government of that Church But you pass by these Eminent and Exemplary Instances of their Piety because they do not serve your purpose and instead of them take notice of their painfulness in Preaching and their great Moderation Now though painfulness in Preaching be indeed a very good Commendation in all that are call'd to it yet I think a Vigilant care and diligence in ruling well the Church of God and setting in order things that are wanting in it is a more necessary and commendable Qualification of a Bishop and indeed if you will rightly consider the multitude weight and difficulty of the Business that appertains to their Office you will find it enough to employ the Time and Thoughts of the ablest Overseer Besides The Bishops having generally spent their Younger Years in painful Preaching and being seldom advanc'd to that Office till they come to their Elder Years may by reason of the decay of Strength and Voice and other Infirmities that attend that Age be excus'd from that painfulness and may more usefully employ the Time and Experience of those Years in well-governing the Church over which they are appointed Overseers But if any beside their other Work have strength and leisure enough for this Exercise they may and ought to make use of it and you know some Time is by our Reverend
Vzziah the King would venture upon the Execution of the Priest's Office we read that it was said to him It pertaineth not to thee Uzziah to burn Incense unto the Lord but to the Priests of the Sons of Aaron who are Consecrated to burn Incense 1 Chron. 26.18 Herein I suppose we are all agreed and I know of none but Erastus that affirmed the contrary who I think hath few or no Followers 2. Secondly There is an External Political Power of Protecting Ordering and Well-governing the Church and this is the Power of the Sword which is committed to the Civil Magistrate only who is therefore said to be The Minister of God to us for Good and an Avenger to execute Wrath upon him that doeth Evil. Rom. 13.4 And as King Vzziah was blam'd for medling with the Power of the Keys so was Peter check'd for drawing the Sword and commanded to put it up as a Weapon that appertain'd not to him Matt. 26.52 These are two distinct Powers the one appointed to work upon the Inward the other upon the Outward Man and both ordain'd by Christ for the edifying and well-ordering of his Church As for the Ministers Power In Spiritualibus or the due Exercise of the Sacred Function there is no Dispute But the Magistrate's Power Circa Spiritualia i. e. Whether it extends to Ecclesiastical Persons and Causes is the Knot to be untied For the clearing whereof I must shew wherein the Civil Magistrate's Power in Church-matters doth mainly consist that we way see how we agree about it 1. And First The Prince or Civil Magistrate hath a Power of protecting and defending the Church and every Member of it in the profession and practice of true Religion For this end chiefly was the Sword put into his Hand which he is therefore requir'd Not to bear in vain Rom. 13.3 4. but to draw it forth to the Terror of Evil doers and the defence of them that do well 1 Pet. 2.14 'T is the Magistrate's Province and Duty to maintain the Church in its Rights and to preserve it in that fulness of Power and Privileges which Christ hath Communicated to it Hence Kings are stil'd Nursing Fathers and Queens Nursing Mothers to the Church Isai 49.23 And we are bid to pray for them that under their power and protection We way lead quiet and peaceable Lives in all Godliness and Honesty 1 Tim. 1 2. v. This is granted on all Hands 2. Secondly The Prince hath a Power of regulating and well-ordering Matters appertaining to the Church 2 Chron. 29.5 24. As keeping Ecclesiastical Persons to their respective Offices and Duties preserving the Places of Publick Worship from Sacriledge and Profanation Establishing a Regular and Uniform way of Divine Service to be observed in them 2 Chron. 31.4 providing and securing a convenient Maintenace to such as serve at the Altar He may reform the Church when it is corrupted in its Doctrine Worship or Discipline 1 Tim. 5.17 These things we find practis'd and commended in all the good Kings both of Israel and Judah Who took care to remove the Impediments and encourage the exercise of true Religion Again Princes may and ought as Vice-roys of Christ's Kingdom to preserve the Peace and Unity of the Church by suppressing Schism and purging it from Idolatry and Superstition To this end they may guard it with good Laws and may likewise convene the Ecclesiastical Governors to meet in Synods and Convocations to consult and agree upon such Canons as the Necessities of the Church shall require And because the Power of the Church is wholly Spiritual and some bold Obstinate Persons may despise and slight the Censures of the Church which may thereby be render'd ineffectual therefore 3dly Thirdly The Prince may and ought to ratifie and enforce such wholesome Laws by Temporal Sanctions and Penalties thereby correcting such Disorderly Members and punishing the Breach and Contempt of Ecclesiastical Canons and Constitutions This we find was the practice of Christian Kings and Emperors ever since they became Christian For when the Church was either corrupted by Error or infested by Schism they interposed their Power to put a Check to such Disorders and partly by their own imperial Edicts and partly by the Canons of Councils call'd by their Authority and enforc'd by Civil Coercions put a stop to the spread and increase of them And this is no more than what is necessary for the peace and good Government of the Church For tho' the Spiritual Rod of Excommunication hath indeed Terror enough in it to be dreaded of All that have any sense or care of their Souls yet because too many are so harden'd in their Schism and Errors as not to feel the smart of it The Secular Prince may and ought to second the Spiritual with the Temporal Rod to awe such Offenders with Corporal Corrections as are fearless and insensible of the Censures of the Church In a word because All things in the Church of Christ are required to be done Decently and in Order therefore Kings and Princes who are the Guardians and 1 Cor. 14. Protectors of the Church are to take care of the Decency and Solemnity of the publick Worship perform'd in it To effect which they have not only a Directive and Mandatory Power to make Laws and give Rules about it but likewise a Coactive and Compulsory Power to make them observ'd Without which they can never attain their End All this is granted by the most Eminent Presbyterians in their Jus Divinum Regiminis Ecclesiastici Jus Div. c. 9. And the same is acknowledg'd likewise by Mr. Baxter Plea for Peace p. 30 99. both in his Plea for Peace and Treatise of Episcopacy Now these Concessions are abundantly enough for our purpose Epise p. 144 192 193. For if Publick Forms of Prayer have the Authority of Ecclesiastical Governours in Convocation and be likewise ratifyed and enforc'd by the Sanctions of the Civil Power there can be no just exception against the Authority that enjoyns them And you may be satisfied from hence who those Superiors and Rulers are that may command an invariable Form which was the thing you question'd and I hope is now to your Satisfaction answer'd So that if there be no unlawfulness in Forms of Prayer which you have already granted you may easily see a strong Obligation lying upon you to use those that are commanded and no other which was the thing to be proved But you ask What if the King should command one Translation Version or Form of Prayers and the Bishops another whom must we obey Sir This in our Case is a meer Cavil because all Authority both Civil and Ecclesiastical agree in the prescribed Forms And we hope they will never Clash or interfere in that or any other thing for the publick good of Church or State But if it should so happen which God forbid You must know That tho' Christ erected a standing Form of Spiritual Government
Principles take away the Ecclesiastical Power as Spleen to the Bishops whom you would likewise deprive of it You cannot tell where the Power lies because you have no mind to obey it else you might easily know that tho' the Bishops and Priests have an Episcopal and Pastoral Office which they derive from Christ yet they order and establish nothing about the publick Exercise of it without the Consent and Authority of the King whom they own Supream in Ecclesiastical as well as Civil Matters so that this Objection proceeds not from a real but affected Ignorance and let the Power be where it will if it meddle with the Conventicle your Judgment of Discretion well manag'd can take it out of the hands of both Thus you lodge all decisive Judgment about these things in the Hands and Breasts of the People and so they may at their Discretion sit in Judgment upon their Sovereign and from cutting off his Power may proceed to cut off his Head too of which our unhappy Age hath afforded a Doleful and Tragical Instance so that Princes had need to look well to this Judgment of Discretion if they mean to secure either their Laws or their Lives Now to remedy these Evils and to learn our Duty in these Matters let us have Recourse to the Holy Scriptures and there we are bid to submit to the King as Supream and to Governors as those that are sent by him 1 Pet. ii 13 14. where the Supremacy of the King and the Subordination of inferior Governors to him is plainly asserted which Supremacy makes the King the Fountain and Springhead of all Power in his Dominions from whence all others derive it and consequently the final Determination of publick Affairs must be thereby lodged in him And therefore in the same place we are bid to submit to every Ordinance of Man that is not contrary to any Ordinance of God The Apostle's directions to know them that are over us in the Lord wills us so to know them as to look upon them as Gods Anointed and Vicegerents upon Earth to reverence their Persions and obey their Laws being both stamp'd with a Divine Authority and this will dispose us to pay a due Deference to their Judgments and to yield a just Respect to their greater Wisdom This Lesson Christian Modesty it self teaches for that wills us to have low and mean Thoughts of our selves and to think others better and wiser than our selves especially our Governors who have far greater Advantages and Opportunities of knowing more than we can and being so much above us in Place and Power may be reasonably supposed to see farther into things than our lower Station will admit of And therefore 't will become us to think soberly of our selves to suspect our own Judgment when it crosses theirs and submit our private to the publick Wisdom But will not these say you make us turn Papists and reduce us to a blind Obedience No far from it For the Church of Rome suffers not its Followers to examine their Doctrins or enquire into their Injunctions but exacts an implicit Faith to the one and a blind Obedience to the other It stiles Ignorance the Mother of Devotion and seeks by all means to keep People in it locking up the Scriptures in an unknown Tongue and keeping from them the Key of Knowledge In a word it makes them pin their Faith on the Priests Sleeves and to put out their own Eyes that they may see the better with his whereas the Church of England not only allows but wills all Men to try the foundness of its Doctrin and the lawfulness of its Commands by the Touchstone of God's Word To that end the Holy Scriptures are daily read and unfolded unto them we care not how much Knowledge and Understanding our People have so they be but Modest and Humble with it willing to learn and to pay a due regard and deference to their Teachers that they do not oppose and disturb Government by a too obstinate adhereing to their own Judgment but submit to the Wisdom and Authority of Superiors being content that they should know more and to be directed by them without this no Government can stand nor any Peace and Order be maintained Neither is it so absurd as some imagine for the Common People in a great measure to trust their lawful Pastors and Masters in things wherein they are not so compleat Judges of themselves But they say you may justly challenge a Right to judge what is Sin that are like to be condemned for it if they do sin This Sir will give all People a Right to make and judge of Laws because they are to be punished for breaking them But I think 't is a much safer course for them to rely on the Wisdom of Superiors than to trust too much to their own weaker Judgment in these Matters for they are many times too ignorant to judge what is fit to be done or not done as we may see in the case of Schism or breach of Communion which too many live in without any Sense of the Fault or Remorse for it and so are in danger of being condemned for a Sin which they will not judge to be so But Governors say you are not infallible and general Counsels may err Very true But are not the Common People more liable and likely to err than they Hath not that been ever thought most credible and fittest to be hearkened to which is approved by the best and wisest part of Mankind And is it not most fit That their Judgment should determine and over-rule the rest Does not Solomon tell us That he that leans to his own Understanding or which is all one he that will trust to his own judgment of Discretion is a Fool And certainly he must be extreamly wise in his own Conceit that will set up his own Judgment above all that are above him and think himself wiser than all the Wisdom of a Nation But you add That Superiors if the Determination of these Matters lodges in them will never be in the wrong And will the People think you if they have the Power be always in the right Are not these much more prone to Errors and Mistakes than the others And is it not far more safe to trust the Judgment of wise knowing and able Persons than to follow the rude heady and illiterate Vulgar Upon the whole then 't is evidently the Duty of Subjects and Inferiors not to lean too much to their own Judgment much less to set it up against well establish'd Laws to evade Obedience to them A Parent you know or Master will not suffer his Children or Servants to be govern'd by their own Discretion but his and when he commands any thing to be done or left undone will not allow him to dispute his Commands or oppose their own Sense or Judgment as a Reason for their Disobedience Now 't is but to pay the same Duty and Respect to your
only to defend both Church and Country and all the Heat you complain of in that Learned Doctor seems to be no other than a Zeal to shew the Cause and Cure of our Divisions which else may not only inflame but consume us and this one would think should rather incline than hinder you from the Belief of it But you farther doubt the Truth of these Stories from my Inconsistence in relating of them for you have two Accounts you say of mine concerning this Matter in which there is some Difference Sir The first of these was a private Paper never design'd for the Press and written when I had not the Book by me nor any Opportunity of examining the Matter and Circumstances of the Fact the other is Printed upon a full and due Examination of the whole Now Which of these think you should give you the Measures in this Relation Or who would lay any Stress yea so much as mention such an imperfect and suppress'd Paper that had not some By-end to serve in so doing So that this is a mere Cavil and only betrays some feeble Endeavours to support a sinking Cause that must catch at such slender Twigs to keep it up But the World say you is full of Shams and designing Persons have selfish Projects to carry on But is there no Truth in the World because there are many Shams and Falshoods And is nothing to be believ'd because the Credit of too many things is supported by false Evidence and selfish Projects This Sir will run you into all Scepticism and make you not only doubt but deny the best attested Relations in any kind and therefore take heed of it But don't you in the following Words very fairly arraign the Government by asserting the Act of Vniformity to be the Spring of all the Discord Persecution and Distraction the Nation hath groan'd under And that the King and Parliament were acted by sham Plots and scandalous Intrigues in making it These are bold Speeches for which I leave you to be accountable to your Superiors Only I must observe what a seeming Pleasure you take in talking of Plots and making use of them to serve your own ends which shews your good Will to the Government if it act not just as you would have it But at last you will grant that the Monks and Jesuits have too successfully acted their Parts and play'd their Games among all Parties Why then will you not believe this Matter of Fact before us when scarce any of their doings hath been more plainly prov'd or more faithfully recorded It seems you can believe any thing that makes for your Purpose and Interest but nothing against it and the true Reason of this Incredulity of yours in this Matter is not the want of sufficient Evidence but because you have no Mind to believe it What follows this for a Page or two are such rude Clamors and Calumnies against Kings Bishops Priests and all conformable Members of the Church of England that I cannot think fit to waste Ink or foul Paper in transcribing them and much less to waste Time in replying to them When you had thus vented your Spleen you proceed p. 162. to renew your Diffidence and deny that Popish Emissaries introduc'd free Prayer into these Kingdoms tho' you own they us'd and abus'd it and did many as bad and worse things yet whatever you think you will not believe that so good a thing as free Prayer should have so bad an Original After this to shew that you cannot speak or think of this with any Patience that the Idol of free Prayer by which all your Conventicles are supported should be thus abus'd you fall again into another Fit of raving and railing Rhetorick opening your foul Mouth and belching out many false and impudent Accusations against many Bishops and Learned Men acting the same part with Heth and Cummin in reviling the Liturgy as a Translation of the Mass and crying up free Prayer as the only Spiritual way of Praying to continue the Imposture on the People which sort of Ribaldry continues to the end of the Letter which is so far from needing or deserving any Answer that 't is fit only to be doom'd to Eternal Silence and 't were but just to stop the Mouths of such as utter it And yet in the Close of the Letter as if you had a Patent for reviling and would engross the Honor of being the Accuser of the Brethren you gravely caution me against reproaching the Church for which as I know no Cause so you may assure your self there is no Fear from SIR Your hearty Friend M. H. LETTER XX. SIR IN your Reply to my Letter concerning Bishop Hall the first thing you fall foul upon is the Order of Bishops and question whether it be an Order distinct from and superior to Presbyters Jure Diviro looking upon it as a great Grievance that you should be requir'd to give your Assent and Consent to it Sir That Christ appointed two distinct Orders of Ministers in his Church viz. the Twelve Apostles and the Seventy Disciples is a Matter too evident in Holy Scripture to be deny'd for they are every-where distinguish'd from each other and rank'd under different Names and Titles which they would not be if there were no Distinction between them for which see St. Luke vi 13. Mark iii. 13 14. That the Office of the Twelve was not only distinct from but superior to that of the Seventy is no less apparent from the Order in which they are reckon'd for the Apostles are always plac'd and rank'd before the other He gave some Apostles Ephes 4.11 some Prophets some Pastors and some Teachers and elsewhere 1 Cor. 12.28 29. He gave first Apostles and secondarily Pastors and Teachers where First signifies not only the Order of Time but the Order of Dignity and Employment for the Apostles not only presided over but appointed ruled and directed the other And as the Apostles died some of the Seventy were elected into their Number and advanc'd to their place as Matthias was into the place of Judas Acts 1.26 which must imply a Primacy of Order and Dignity in the Apostolical Office for the preferring another is never to the same or worse Station but always to something higher and better than he was in before But here you are wont to say That though the Apostles were superior to the Seventy in Office yet not in Power and Jurisdiction But Sir Does not a Superiority in Office necessarily imply a Superiority of Power without which 't is no better than an empty Name Hath not every Office some degree of Power annex'd to it And when any is advanc'd to an higher Office does he not exercise a Power in things which he had no Authority to do before This is too obvious to be gain-said And consequently must not the Apostolical Office to which some of the Seventy were wont to be advanc'd be necessarily accompanied with some higher