and favourable a Disposition towards the PAPISTS They were grown strangely MODERATE towards these OLD ENEMIES of our Church and State New PROJECTS of RECONCILING of us were set on foot and Books were written to distinguish the Church of Rome from the Court of Rome One of those Books which was Printed the year before the Discovery of the Plot pretends That there ought to be a Difference made between Papists of LOYAL and DISLOYAL Principles This Book as it was written more ARTIFICIALLY than the rest and Published in so Critical and Dangerous a Juncture deserves and I doubt not in time will have a particular Consideration 'T is easie to believe how great Encouragement this must give to the ROMANISTS to see how very willing men were to meet them and how freely the Pen was drawn in their Favour By this time the Reader may easily see who 't is that is subservient to the Popish Design and without any further help clearly perceive what is the Tendency of our Author's Discourse There remaineth only one objection which calls for our observation the which can be no sooner remov'd but the Reader may be fully satisfied in this viz. That 't is not impossible for one who Assents and Consents to the Thirty nine Articles the Book of Common-prayer and of Homilies to drive on a French not to say a Popish Design The Objection that occurs to a common capacity is How can such that give in Assent and Consent to all that is said of the excellency of the present Establishment do any thing that tends to its subversion The Answer is easie You must distinguish between the sayings and the things assented and consented unto For you do not Assent unto the Sayings though about the excellency of the present Establishment but the Things for saith he p. 105. We do not give our Assent to every saying in the Common-prayer-book but to every thing which is contained in and prescrib'd by it that is what we are bound to use Whence observe That seeing a Papist can comply with all the Ceremonies in use even when he cannot Assent to all the Sayings in the common-prayer-Common-prayer-book he may give in his Assent and Consent and be as true a Son of the Church of England as our Author is SECT III. A Third Overt-act of the Enquirers pretended Immodesty examined The aversness of the Dean and his Substitute to a Protestant Union proved Their falling in with the Dissenters about conscience considered Some Remarks on the Author's modest treatment of others THE Enquirer charges the Dean and some of the Episcopal to be against any compliances with the Dissenter as if they set a greater value on the Honour and Reputation of men than on Union or the relieving tender consciences which is said to be a malicious and impudent charge Words very modest as they drop from our Author's pen To this I 'le reply if possibly modestly without passing any further censure on the heat with which the Deans Defender expresseth himself 'T is true I did charge the Dean and some others of the Episcopal as persons who would not condescend to part with the least Iota for Union for these Reasons 1. The Dissenters have used all just means but without success for the obtaining of it 2. Some of the Episcopal Clergy have for these last Twenty years made it their business to stir up Authority to a severe execution of such Laws as were made against Dissenters 3. They were not ashamed to expose His Majesty to the great contempt of His people when he began to shew pity and compassion to the oppressed Dissenters What Invectives came out after it What Satyrical Declamations against it 4. The Dr. himself judg'd a severe execution of Laws against Dissenters to be the most effectual means for the obtaining a firm and a lasting Union And therefore 1. Preached that Sermon which has been the shameful occasion of our late contests Thus they press for a Comformity as the only way to Union as if there can be no Union among Christians without such Uniformity 2. He so states the case between Relief and no Relief to Dissenters as to incline more for no Relief He hath but Three Arguments for Relief and Six against it Dr. Stil Preface p. 53 54. 3. He inveighs against a boundless Toleration as the Mother of all confusion and then tells us That the suspension of Penal Laws against Protestant Dissenters is to open the Flood-gates to such a boundless Toleration and yet they are for great Abatements In fine 't is remarkable That notwithstanding the many Protestations made of a propension toward a real union between Conformist and Nonconformist nothing is more notoriously evident than that those among the Dissenters who are mostly disposed to some compliances with the Episcopal are above all others hated and contemned by such as our Author There are some among Dissenters namely the Reverend Mr. Baxter and Mr. Humphrey whose Moderation in these things hath been ever since their ejection for their Nonconformity practically discover'd to the whole Kingdom They frequently attend on the Conformists Ministry not scrupling to be present at their prayers nor at the Sacrament of the Lords Supper Yea they shew with the greatest evidence desirable That their disposition toward the accommodating the matters in difference between Conformist and Nonconformist is such that nothing but apparent sin should hinder their conformity But yet none more expos'd to contempt by the Dean and his Substitute than these men 'T is Mr. Baxter who writes in a continued fit of anger 'T is he is the man to be pitied and no wonder for his Substitute gives great reason for it viz. Mr. B. is the Judas the most dangerous Enemy that lodges in the bosome of the Church a Cataline a Protean Religionist who transforms himself into all shapes and differs from the Hobbist only in this That the Hobbist is for being always of his Prince's Religion but he is always for being against it P. 234. This is the character which the Dean's Defender gives of that Reverend and Peaceable Divine Mr. Baxter and that principally because he is so much inclin'd to unite with the Conformist as if the Gentleman and such as are of his Gang were afraid of a Protestant Union But Sir is this the way to Union Is this the way to peace What to let out all your wrath and rage and fury against such as are most peaceable and ready to unite with you What thinking and unbiassed mind can be persuaded to conclude That those very men who after such an unclean and indecent manner revile the peace-maker are in love with peace Is it possible that he who considers so complying a person as Mr. Baxter is to be for that reason a Judas a Cataline a Protean Religionist should be pleased with his compliances This certainly doth but discover That if the Nonconformists could conscientiously conform to more than really they can it would not conduce to their
I design to enlarge on this Subject but only to give the Reader a Taste of the Modesty of our Author who accuses others so much of Immodesty 1. As for his usage of Mr. Baxter 't is such that how immodest soever I may be esteem'd I must solemnly profess that I cannot without defiling my Pen express it aright I will not therefore take any other notice of it than to say It becomes not a Man much less a Christian much less a Presbyter of the Church of England to treat the unworthiest of men after such a rate as he has treated Mr. B. I am sure 't is recorded in the Sacred Scriptures that Michael the Archangel durst not bring a railing Accusation against the Devil And Oh How unmeet then is it for this man of inferiour Dignity to rail at one so eminent in Piety and Learning Methinks 't is a pitiful shift when men have nothing but hard words to answer hard Arguments with A way the most ineffectual to the desired End viz. the confuting a Learned Adversary but the best perhaps that can be to come off For really when there is so little of solid Answer to what Mr. Baxter hath urged against the Dean this Gentlemans Treatise is beneath Mr. B's notice and his hard words deserving no other Reply than The Lord rebuke thee 2. Mr. Humfrey and the Country-Conformist must come next under the Gentleman's Pen They must be Immodest too as I am and who can help it But what is the matter what is it that occasions all this stir Really I cannot imagine unless Mr. Humphrey's Faithfulness to the Dean express'd in a way suitable to his wonted Freedom be the cause 'T is true the Countrey Conformist takes notice of Mr. H's late Book giving him thanks for that judicious Tracâ—ate saying That he had modestly and plainly rebuk'd the pride of the Dr. and given Mr. Baxter his due praise From whence our Author takes occasion to run into a Discourse on the Modesty of Mr. Humphrey and produces several of his expressions which in the apprehension of some others who it may be do more impartially yea and more agreeably to the Christian Rule weigh the nature of the Dean's Discourse c. are not so lyable to exception as our Author suggests 'T is well known that the Reverend Mr. H. is a grave Minister it may be twenty years elder than Dr. Stillingfleet for which reason a reproof though plain and open may be proper in him which would not become me or this Author especially considering that this Mr. H. is one whose inclinations to conformity are such that there can be nothing of humour to keep him from a closure with the Dean or to provoke him to an unnecessary quarrel which is enough to engage a judicious person to conclude That if such a man as Mr. H. treats the Dean severely there is somewhat extraordinary in the Dr. that call'd for it In this opinion I am abundantly confirmed when I remember what Mr. Baxter in the Preface of his Second Defence sayes of him which is That he handles the Dr. somewhat freely that is as the Countrey Conformist interprets it very honestly as the Dr. deserv'd and for this reason though our Author who it may be hath not that sense of Conscientious duties upon him as these others have does blame it yet it may be worthy commendation For what should tempt so Learned and Judicious a person as the Countrey Conformist is to be so full in approving it unless the very subject-matter of the Drs. Discourse or the mode of managing it did suggest that the greatest kindness could be shewn the Dr. was to deal plainly and uprightly in discovering unto him his sin But this is enough to expose the Countrey conformist presently to the same lash He is also immodest and why surely for no other reason that I can imagine but because he is not afraid to speak the Truth and to give to the world an assurance That the Dean's Discourse was not grateful unto every Conformist and that therefore whoever would insinuate as if the Dr. had given us the sense of all his Conforming Brethren in that great Book would abuse and injure some of the most judicious and godly among the Conforming Clergy He hath really done the true Church of England great right in making not only his Reflections on the Deans Preface but also his Remarks on the Book it self a Treatise worthy the observation of the Dean seeing the answering that as appears by our Authors silence is beyond his strength that is it is so candidly wrote as he should be ashamed to except against it I need not say any thing concerning the Reverend Dr. Owen because as our Author had spoken little of his person though more than became him but less by way of answer to his Book However it must be remembred That seeing our Author found himself necessitated to run unto the Tents of the French Papist for Armour to batter down the Notion Dr. O. hath established in proving a particular Church to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government the Drs. notion abides in its strength and his Book unanswered in the sense of any sound Protestant and therefore this Feeble Defence of the Dean of Pauls is unworthy of so great a persons Animadversions And that the Dean himself is no way reliev'd by this Defender but as much oblig'd to attempt it himself as if this Defence had never been published CHAP. II. A Reply to what the Deans Substitute suggests in his censuring the Enquirers Design THIS Gentleman not being able to satisfie himself with his tedious Essay to evince the Enquirer to be a person neither very Modest nor very Peaceable gives himself the liberty of censuring the Design as if it had been rather to reproach the Dr. than to vindicate and clear up the innocency of the Dissenter Thus he suggests that Mr. Lobb wrote what he wrote to expose the Dean to popular odium and fury to persuade the people never to look into the Deans book or to stone him as an implacable enemy to all Loyal Dissenters Pref. p. 30. Book p. 6. What reply is necessary to be made unto this charge is not easie to imagine for what though I should solemnly declare That the casting reproach on Dr. Stillingfleet or any other person is what I perfectly hate will he believe me I can and hereby do declare so much but is it possible our Author should give credit to any such protestation so long as 't is almost natural for a man of his complexiâ—n to judg of others according to those over-strong propensions he finds in himself to such exposing practises However let me ask the Author what 't is that provokes him to talk so confidently of the most secret motions of my soul Why must exposing the Dean to popular edium and fury be my end What overt-acts were there of such a design Did I misrepresent the Dean in
's no Impartial Reader can believe that Mr. B. intended the Dr. in that lewd Character as he is pleased to call it and it is a rare faculty this Author hath of misrepresenting the words of other men and to put his sense upon them as he lists and then brazen it out I will add withall that it seems a little strange that Mr. B. that hath courage enough to libel Church and State as this Author often says and to cast dirt upon the Church and Church-men as 't is in his next page should be afraid to apply to the Dr. any part of that Character which he thought did belong to him The Gentleman proceeds in the same page But suppose he meant this of such Substitutes as had neither the Candor nor Learning of the Dr. I reckon a man may fall many degrees short of the Dr. and yet not deserve such a character or be unworthy of Mr. B 's notice Sir the question is not Whether a person may not fall many degrees short of the Dr. and yet not deserve that Character but whether a person may not fall so far beneath him as to deserve it and yet officiously substitute himself in the place of the Learned Doctor and whether such an one may not be unworthy of Mr. B's notice Our Author adds p. 4. As for the former i. e. Candour I confess a very great proportion of that is necessary for any man that will treat Mr. B. with any tolerable Civility when in all his late Writings he casts so much dirt upon the Church and Churchmen And this Author will not allow the Dean himself any great share of that though he has very sparingly considering the frequent provocations and very decently and modestly considering the occasions he takes for it rebuked that hussing Disputant To this I answer That Mr. B. hath reproved the faults of Churchmen in words pretty plain and sharp I do easily acknowledge and so have some regular Sons of the Church done also See Englands faithful Reprover and Monitor and a Book called Ichabod But that he hath thrown dirt upon them unless speaking truth be casting dirt I shall not easily grant and I am of opinion if this Author and some others had lived in the days of the old Prophets yea and of the Son of God himself and had heard their Sermons and Discourses they would have said That they Defamed the Governors of the Church and Libelled the State That a great deal of candour is necessary for those that will treat such as reprove them with Civility I do easily concede yea and a great deal of Humility Self-denial Tenderness of Conscience and the fear of God too But all this is no more than their Duty and if they had any considerable measure or degree of these Virtues they would find no great difficulty in treating such as reprove them with Respect and Kindness As to what concerns the Learned Doctor I have always esteemed him and do to this day a person of Candour but good men are sometimes transported and do such things as are inconsistent with the habitual Temper and Constitution of their own Mindes And I hope the excellent Dr. suffered some such kind of Transport when he replied to Mr. B. in his late Book That the Dr. did very sparingly decently and modestly rebuke Mr. B. which this Author calls a hussing Disputant I shall grant also if the Doctor 's rebukes be compared with this Authors For he hath observed no Laws of Modesty Decency or Decorum therein but after a most profuse and scornful manner hath reproached and despised him to his own greater Infamy and Reproach For Mr. B's Reputation for Learning and Judgment is too firmly established in the minds of Impartial and Unbiassed men that all that he can say to abate it will be but throwing water on a rock that will return and dash himself In the same page he addes As for the latter i. e. Learning I acknowledg my self such a Substitute as may not compare with the Doctor This I think bating the Texts of Scripture which he quotes is one of the truest passages in all his Book and I have a Veneration for truth and will not speak any thing to the disadvantage of it but let the Author have the honour of having spoke it once at least in a Book of six or seven hundred Pages Page the 5th he says I shall begin with the Reflecter who writes himself a Conformist Minister in the Country and this is the only thing considerable in it that it is the testimony of one of our own Church against the Dean of St. Pauls and for his adversaries And for that reason Mr. B. at the end of his Answers refers his Readers to him that those may receive that from a Conformist which he will not receive from such an one as he And then he addes But what is this to the purpose If there be some such Conformists among us now as there were in 1643 who raised a Church-War and then pulled down Church and State to set up a Presbyterian Party and such a Conformist our Reflecter is who vindicates Mr. B's Parochial Episcopacy which is but a new name for Presbytery as I have proved in the following Treatise To which I answer I had thought our Author had begun with the Reflecter some time since but peradventure what he hath hitherunto said hath been only like the slight velitations of the Avant-guards of an Army he intends now to fall to down-right blows Be it so 't is to be hoped the Reflecter may survive his most powerful Impressions and the rudest of his Assaults For though he talks like one of the Sons of Anak for ought that I can see be performs as little and something less than other men that do only but talk But to proceed to the matter I will assure him that the Countrey-Conformist gives no testimony against the Dean of St. Pauls or for his Adversaries but out of the Love and Zeal that he hath for Peace The Church of God in this Nation is broken into pieces Ephraim is against Manassâ—h and Manasseh against Ephraim and this I dare say is indeed matter of sad Meditation for I know him very well to the Countrey-Conformist who hath no other Controversie with the Reverend and Learned Doctor than on the behalf of Peace As to what our Author says concerning those Conformists that raised a War in 1643. and pulled down Church and State to set up a Presbyterian parity the Countrey Conformist hath nothing to say unless it be to assure him That as he had nothing to do in that so he never intends to have any thing to do in another He is no admirer of that which this Gentleman calls a Presbyterian Parity he very well likes of Diccesan Episcopacy provided their Diocesses be no bigger than they were in the first two hundred years yea than they were in the third and fourth Centuries in most parts of the
afraid this is all that is attainaable in this Nation yea and in the Christian world whatever our Author may say to the contrary and that those that will have more shall have less 'T is with Christian Churches as 't is with some weakly constituted bodies if no violent remedies be used they may drill out for many years but if you will be tampering and nothing will satisfie you but a perfect health you will soon destroy them If Churches that have some defects may be endured God may have some worship and we may see some peace among Christians but if like Ecclesiastical Mountebanks we will be perpetually trying experiments upon sickly and diseased Churches we may disturb the peace of Christians destroy the Churches and leave few to call upon the name of God in the world What I have discoursed I think may with some probability be expected from Mr. H.'s design But can we expect so much from the design of this Gentleman Or is there the least shadow for it For my part I can see no such thing he must have better eyes or worse than I have that can see any advantage like to betide Protestants by uniting in a General Council or in a Patriarch or Pope ruling by the Canons thereof And yet I think this is that our Author would be at For he affirms That it is not enough or sufficient to Christian Unity that the Christians of one Nation or one Congregation be united among themselves unless they be united to the Catholique Church For if there be but one Church a whole Nation may be Schismatical as well as single persons c. Well then I am past all doubt that Protestants will never agree to the Canons of a General Council nor to the Government of a Patriarch or Pope according to those Canons and then they are all Schismaticks and if the Princes in whose Dominions they live can be prevailed withal to do it they are to be Proscribed Banished sent to the Galleys and Mines or be chastised at home by Axes and Halters And I think this is a very pious and charitable Design and becoming a Protestant Doctor and Son of the Church of England But by the way give me leave to add that whereas this Gentleman hath undertaken to vindicate the Learned Dean of St. Pauls from what Mr. Humfrey hath said against him concerning the Constitutive Head of this National Church I am shrewdly afraid that he has given up the Doctor 's Cause and left it to shift for it self as well as it can or rather asserted that of his Adversary The Doctor had said That we deny any need of a Constitutive Regent part or one Formal Ecclesiastical Head as essential to a National Church This Mr. H. confutes and this Author affirms and defends but grants a pars imperans subdita or a ruling and ruled part p. 567. Church-Governours united and governing by consent says he are the governing part Christian people in obedience to the Laws of our Saviour submitting to such Government are the ruled part and all this is true without a Constitutive Regent Head pag. ibid. This methinks looks strange That the Bishops by consent which consent they are obliged to by the Laws of Christ should be the pars imperans and yet not the Constitutive Regent Head is in my opinion a Paradox For I would fain learn what it is that makes a Constitutive Regent Head to any Body Is it not Right and Obligation to Rule Doth not this make Kings and Princes Constitutive Heads of their Principalities and Kingdoms And doth not this make Aristocracies and Democracies the essential Regent part of those Commonwealths over which they do preside Have the Bishops of this Nation Right and Obligation to rule all the Christian People in it This I think our Author will grant And how he will deny them to be the Constitutive Head of the National Church with any consistency of Reason I do not yet understand This Gentleman indeed says That though a National Church be one body yet ' t is not such a body as he Mr. B. describes nor can be according to its Original Constitution which differs from Secular Forms of Government by that ancient Church-Canon of our Saviour It shall not be so among you And then adds A National Church as governed by consent may be one body in an Ecclesiastical though not in a Civil Political sense That it cannot be a Body consisting of Head and Members in a Political sense according to Mr. B's description I do not find proved by that Church-Canon of our Saviour That the Ecclesiastical and Civil Forms of Government do differ I readily grant but are there no other Differences but such as are essential A Regent formal Head and Members is of the essence of political bodies and that is no body that is without them whatever ever this Gentleman says to the contrary Many other defects are consistent with the being of Political bodies but if they want a Head they are no Body The Church differs in many things from Civil Political bodies and particularly in this that it is not armed with civil power and jurisdiction p. 566. by which I suppose this Author means Coercive power But what then Hath the Church no Constitutive Head because it hath no Coercive power or because it cannot imprison fine and destroy its members Masters and Parents and Tutors can't do these things and yet most men think they are the Regent formal Heads of their Families children and pupils Well then against that marvellous Oracle of our Author That a National Church governed by consent may be a body in an Ecclesiastical tho' not in a civil political sense i. e. tho' it may be a Church yet it cannot be a Commonwealth or Kingdom I will advance this proposition That a National Church is a body in a political sense as well as in an Ecclesiastical or else it is no body at all and that according to his own doctrine And if he will defend the Deans cause he must write a book in his own confutation which I think he ought to do in revenge on himself that he hath hitherunto betrayed it as the Dr. has the Church of England's Our Author I remember somewhere calls Mr. Humfrey Mr. Baxter's Eccho when yet Mr. Humfrey's Answer to the Drs. Book came out before Mr. Baxter's When the Eccho now can be proved to go before the Voice or the Voice to follow the Eccho then shall the Deans determination of the question between him and them concerning the Constitutive Head of the National Church be held as unanswerable as this Gentleman affirms it in one place and as admirable as he cryes it up in another Having said thus much on the behalf of Mr. H. I shall add a few lines more before I return to the vindication of the Countrey Conformist The learned D. of St. Pauls had charged the Nonconformists with joining with the Papists for a general Toleration and
Church which he himself takes to be such a Union But he cannot tell he says p. 561. why it is Accidental to the Church of Christ to be National any more then to be Universal or Patriarchal and Metropolitical any more then Universal but when I tell him that the Body of Christ which is his Church may subsist though there were never a Patriarch or Metropolitan in the Earth I hope he can see if he will how the consideration of the Church as Patriarchal or Metropolitical and so National must be Accidental to it And as for Christs command of planting Churches p. 16. in the whole world and so in Nations and Cities and Towns requiring Unity and Communion every where among Christians it may warrant the Combinations of Patriarchal Metropolitical National Diocesan and Parochial Churches to this end if he please provided only that these forms be held Accidental forms according to humane prudence and not the Essential form of the Church of Christ according to divine institution To the question whether a National Church be Political he offers something p. 562. and says the Dean in his Opinion hath answered with great Judgment in his denying any necessity of a Constitutive Regent part to be Essential to a National Church But I will make it appear that either the Dean or his Defender do speak here with little Judgment It is the Notion this Author hath proposed to publick consideration that the Bishops in every Nation are to Govern the Church by consent that is as Colleagues per litteras formatas when they convene not and when they do by their Canons in a Convocation This he makes throughout his Book to be of Christs appointment holding Episcopacy to be Jure Divino with others of his party If this then be true this Author hath found out a Constitutive Regent part yea an Ecclesiastical Constitutive Regent part of the Church in every Nation where there are Christians and Bishops And when he hath found out a Head for the Doctor how can he thus applaud the Doctors answer that denies the Church to have one or sayes there is no necessity of any When he does prove it to be a Church Political and the Doctors answer includes a denyal of it to be so how comes this man to be so full of reverence here with these words in his mouth To this the Dean answers in my poor Opinion with great Judgment and Consideration It is with great Judgment indeed is it not that the Dean hath given up the Cause of the Bishops And with great Judgment is it not that this man hath assumed the Prerogative of the King to their Colledge Let him take heed least he bring himself into question Many Churches Associated for mutual help and concord are a Church only in a loose sense but those that are constituted of one Regent and subdite part are Churches in a Political proper sense It is no body Political without one common Governour Monarchical Aristocratical or Democratical Thus says Mr. Baxter p. 563. Unto which says this Author Herein does his strength p. 564. consist Answ I acknowledge it does and what hath he to weaken it I will Transcribe what he says If we deny this that though a National Church be one body yet it is not such a Political body as he describes which differs from secular forms of Government by that ancient Canon of our Saviour It shall not be so among you the controversie may be at an end and a National Church may be one body in an Ecclesiastical though not in a Civil Political sense This is the help the Dean must expect from his Defender and if the Doctor be not ashamed of his own answer for this desense sake I know not what should put any man to shame This man tells me in his Preface he will interpose between the Dean and shame in this Controversie Upon this account therefore I will take leave to tell him that he does here manifestly betray a raw ignorance which ought to shame him He understands the term Political to be Commensurate with Civil as if a Government Ecclesiastical could not be Political as well as a Government Civil that is as if a Church could not be Political as well as other Societies He does yet discover the same more then by words for he hath found out a Head for the Church which is Aristocratical and yet thinks the Church cannot be Political unless it have some Head that is Personal or as if a Head Collective were not One Head as vvell as one that is Monarchical This man vvho hath interposed betvveen shame and the Doctor must take shame upon him seeing he calls upon me to do my part honestly in the same place I say this man hath found an Ecclesiastical Constitutive Head of the Church and that of Christs own Institution if he understands what he drives at and yet he and the Doctor will not allow the Church of England to be Political I will advise him to consult with Bishop Gunning and the excellently learned and yet humble Mr. Dodwell who are living seeing he hath not taken his Notions from Bramhal or any other who are dead as I conjecture that he may be instructed better before we hear any more from him Mr. Baxter indeed understands himself throughly and tells us Association of Churches for Concord gratia Unitatis are no proper Churches But an United Colledg of Bishops for government gratia Regiminis is a formal Ecclesiastical Head about which was the Original Question And this this bold and herein but half informed Author who will interpose between shame and the Doctor doth not understand neither and as soon as he hath read this will he own the shame he hath taken upon him Above all is there any man unless so forward a one would ever have produced that saying of our Saviour If shall not be so among you for the proving a National Church to have no Head or that the Churches of Christ must not therefore be Political I shall not be blamed I hope therefore if I say now again what I said to the Doctor That if this man be not ashamed for himself and the Doctor I must be ashamed for them both If we deny this says he the Controversie were at an end Well but when it cannot be denyed we must look farther P. 565. We grant says he a National Church is a Political Society for Government by consent without Superiority is Government I grant too Church Governours united and governing by consent are the Pars Imperans and the people submitting to such Government in obedience to the Commands of our Saviour are the Pars Subdita and all this is true without a constitutive Kegent Head I Answer if he grants or rather asserts thus much a Government by consent understanding by it the Episcopal Colledg or Cyprians One Episcopacy as the Governing part and the People by the Law of Christ subdite to it then hath he found
if it he rightly placed I am persuaded will repel all those batteries which you threaten shall be so furious To use the words of Mr. Chil. And for this reason I will now shew the Reader That the Model the Deans Substitu â—â—aâ—h given us is what is not only in it self admirably adjusted to accommodate the difference between one Faction of the Church of England and the Church not the Court of Rome for that is their Distinction but moreover 't is very like that of Archb. Laud for which he was censur'd as a Favourer of Popery This I will attempt to perform by giving you an account of the Charge that was brought in against Laud in the House of Commons by the Lord Faulkland a true Son of the Church and the Reply is made thereunto by Dr. Heylin whereby 't will appear that as there is an agreement between Laud's Design and our Authors even so this as well as that was to bring the Church of Rome and England together § 1. Take My Lord Fauklkland's Speech made in the House of Commons as represented by Dr. Heylin in the Life of Archbishop Laud p. 383. A little search saith he will find them to have been the Destruction of Unity under pretence of Uniformity To have brought in Superstition and Scandal under titles of Reverence and Decency to have defiled our Church by adorning our Churches to have slackned the strictness of that Union which was formerly between us and those of our Religion beyond the Seas an Action as unpolitick as ungodly Or we shall find them to have resembled the Dog in the Manger to have neither Preached themselves nor suffered those that would to have brought in Catechising only to thrust out Preaching and cried down Lecturers by the names of Factions either because their Industry in that Duty appeared a reproof to their neglect of it or with intention to have brought in Darkness that they might the easier sow their Tares while it was Night And by that introduction of Ignorance introduce the better that Religion which accounts it the Mother of Devotion In which saith he they have abused his Majesty as well as his people For when he had with great wisdom silenced on both parts those Opinions which have often tormented the Church and have and always will trouble the Schools they made use of this Declaration to tye up one side and to let the other loose Whereas they ought either in discretion to have been equally restrained or in Justice to have been equally tolerated And 't is observable that the party to which they gave this Licence was that whose Doctrine though it was not contrary to Law was contrary to Custom and for a long time in this Kingdom was no oftner Preached than recanted c. We find them introducing such Doctrines as admitting them to be true the truth could not recompence the Scandal or such as were so far false as Sir Thomas Moore says of the Casuists their business was not to keep men from sinning but to inform them Quà propè ad peccatum sine peccato liceat accedere So it seemed their work was to try how much of a Papist might be brought in without Popery and to destroy as much of the Gospel without bringing themselves into danger of being destroyed by Law To go yet further some of them have so industriously laboured to deduce themseves from Rome that they have given great suspicion that in Gratitude they desire to return thither or at least to meet it half way Some have evidently laboured to bring in an English though not a Roman Popery I mean not only the out side and dress of it but equally absolute a blind dependence of the People upon the Clergy and of the Clergy upon themselves And have opposed the Papacy beyond the Seas that they might settle one beyond the Water § 2. I 'll now proceed to the Reply Dr. Heylin makes to this Speech of the Lord Faulkland 1. He produces the several Protestations of the Archbishop made in the Starchamber p. 389 390 c. and at his Tryal before the Lords and on the Scaffold just before his going out of this world of his Innocency as to this Besides Dr. Heylin doth insist on his Conference with Fisher the Jesuit the enlarging that Conference as an Argument that the Archbishop was no Papist 2. Touching the Design of working a Reconciliation betwixt us and Rome 't is acknowledged by Heylin and the Design applauded Take his own words I thought when our Saviour said Beati Pacifici it had been sufficient warrant to any man to endeavour Peace to build up the Breaches in the Church and to make Jerusalem like a City which is at Unity in it self especially where it may be done not only Salvâ Charitate without breach of Charity but Salvâ Fide too without wrong to Faith The greatest part of the Controversies between us and the Church of Rome not being in the Fundamentals or in any Essential point in the Christian Religion I cannot but look upon it as a most pious work to endeavour an Attonement in the Superstructures So far Heylin goes to shew both the Lawfulness of the endeavours of a Reconciliation and then the Possibility of obtaining of it The which Dr. Heylin no sooner evinces but he admits that such a Reconciliation was endeavoured betwixt the Agents for both Churches and gives an hint upon what terms the Agreement was to have been made and how far they proceeded on it 3. As to Reconciliation saith he out of a Book entituled the Pope's Nuncio affirmed to have been written by a Venetian Ambassador at his being in England between the Churches of England and Rome there were made some General Propositions and Overtures by the Archbishops Agents they assuring that his Grace was very much disposed thereunto And that if it was not accomplish'd in his Life-time it would prove a work of more difficulty after his Death That in very truth for the last three years the Archbishop had introduced some Innovations approaching near the Rites and Forms of Rome That the Bishop of Chichester a great Confident of his Grace the Lord Treasurer and eight other Bishops of his Grace's party did most passionately desire a Reconciliation with the Church of Rome that they did day by day recede from their antient Tenents to accommodate with the Church of Rome that therefore the Pope ought on his part to make some steps to meet them and the Court of Rome remit something of its Rigour in Doctrine or otherwise no accord will be The Composition on both sides was in so good a forwardness before Panzany left the Kingdom that the Archbishop and Bishop of Chichester had often said That there were but two sorts of people likely to impede and hinder the Reconciliation to wit the Puritans amongst the Protestants and the Jesuits amongst the Catholiques Let us next see the judgment and relation of another Author in a Gloss or
Comment on the former entituled The English Pope Printed at London in the same Year 1643 and he will tell us That after Con had undertook the managing of the Affairs matters began to grow to some Agreement The King Required saith he such a Dispensation from the then Pope as that his Catholique Subjects might resort to the Protestant Churches and to take the Oaths of Supremacy and Fidelity and that the Pope's Jurisdiction here should be declared to be but of Humane Right And so far had the Pope consented that whatever did concern the King therein should have been really performed so far as other Catholick Princes usually enjoy and expect as their due And so far as the Bishops were to be Independent both from King and Pope there was no fear of breach on the Pope's part So that upon the point the Pope was to content himself amongst us in England with a Priority instead of a Superiority over other Bishops and with a Primacy instead of a Supremacy in these Parts of Christendom which I conceive no man of Learning and Sobriety would have grudged to grant him It was also condescended to in the name of the Pope that Marriage might be permitted to Priests that the Communion might be administred sub utraque specie and that the Liturgy might be officiated in the English Tongue And though the Author adds not long after that it was to be suspected That so far as the Inferiour Clergy and the People were concerned the after performance was to be left to the Popes discretion yet this was but his own Suspicion without ground at all And to obtain a Reconciliation upon these advantages the Archbishop had all the reason in the world to do as he did in ordering the Lords-Table to be placed where the Altar stood and making the accustomed Reverence in all approaches towards it and accesses to it In beautifying and adorning Churches and celebrating the Divine Service with all due Selemnities in taking care that all offensive and exasperating passages should be expunged out of such Books as were brought to the Press and for reducing the extravagancy of some Opinions to an evener temper His Majesty had the like Reason also for Tolerating lawful Recreations on Sundays and Holydays But the Doctor goes on If you would know how far they had proceeded towards this happy Reconciliation the Popes Nuncio will assure us thus That the Universities Bishops and Divines of this Realm did daily embrace Catholick Opinions though they professed not so much with Pen or Mouth for fear of the Puritans For example They hold that the Church of Rome is a true Church That the Pope is Superiour to all Bishops That to him it appertains to call General Councils That 't is lawful to pray for the Souls of the departed That Altars ought to be erected of Stone In sum That they believe all that is taught by the Church but not by the Court of Rome Another of their Authors tells us as was elsewhere noted That those amongst us of greatest Worth Learning and Authority began to love Temper and Moderation That their Doctrines began to be altered in many things for which their Progenitors forsook the Visible Church of Christ As for example The Pope not Antichrist Prayers for the Dead Limbus Patrum Pictures That the Church hath Authority in determining Controversies of Faith and to interpret Scriptures about Free-will Predestination Universal Grace That all our Works are not Sins Merit of good Works Inherent Justice Faith alone doth justifie Charity to be preferr'd before Knowledg the Authority of Traditions Commandments possible to be kept That in Exposition of the Scripture they are by Canon bound to follow the Fathers And that the once fearful names of Priests and Altars are used willingly in their Talk and Writings In which compliances so far forth as they speak the Truth saies Heylin for in some points through the Ignorance of the One and the Malice of the Other they are much mistaken there is scarce any thing which may not very well consist with the established though for a time discontinued Doctrine of the Church of England The Articles whereof as the same Jesuit hath observed seem patient or ambitious rather of some sense wherein they may seem Catholick And such a sense is put upon them by him that calls himself Franciscus â Sancta Clara as before was said So far Heylir Thus to carry on this Recenciling Design all the care imaginable must be taken to humour the Papist not only by prosecuting the Puritan with the greatest severity but the Pope must not any longer be stigmatized with the name of Antichrist all exasperating passages in any Book brought to the Press must be expung'd not one word of the Gunpowder-Treason for said Baker the Bishop of London's chaplain We are not now so angry with the Papists as we were twenty years ago and that there was no need to exasperate them and therefore the Book concerning the Gunpowder-Treason must by no means be reprinted the Divine Service must be in some respects altered that whereas the Reformers in Queen Elizabeth's time had a greater kindness for the Pope than those in H. 8. and Ed. 6. manifested by expunging a clause against the Pope viz. From the tyranny of the Bishop of Rome and all his detestable enormities Good Lord deliver us Even so in imitation Archbishop Land changes some phrases in the Book of Prayers for the fifth of November So far a Church of England Dr. To which I might add several other instances but I wish there had not been the woful occasion of insisting on so much By this time the Reader may see cause to suspect at least the Deans Substitute who in the Defence of the Dr. gives us the scheme of the old Grotian model so much esteemed by the Archbishop Laud who in his walking towards Rome kept most exactly thereunto But notwithstanding this caution must be had that we reproach not all the Church of England as if they had been such as this Author for I do verily believe there are very few this day in England among the Conforming Clergy who will approve of this mans notion but probably may judg themselves as much concerned to oppose it as any among the Dissenters I 'm sure Abbot Archbishop of Canterbury and Usher Primate of Ireland were persons of quite another principle and temper And not only Abbot and Usher but if we may judg of a Queen Elizabeth Protestant by the Writings of the famous Hooker and Dr. Field we may be sure that this man to say nothing of the Dean hath notwithstanding the great talk of the glory of the first Reformation forsaken the notion the old church of England had of the church and of such as are judged Schismatical falling in with the French Papacy about Church-Government as I will evince in the next Section SECT II. The Deans Substitutes agreement with the Papists about Schism even when he differs from the
that one Bishop should have so many Cities underneath him Unto whom I answered That I could no farther go than to St. Paul's text which set in every City a Bishop Then asked he me If I thought it now unright seeing the Ordinance of the Church that one Bishop should have so many Cities I answered That I knew none Ordinance of the Church as concerning this thing but St. Paul's saying only Nevertheless I did see a contrary custom and practise in the world but I know not the Original thereof Then said he That in the Apostles time there were divers Cities some seven miles some six miles long and over them was there set but one Bishop and of their Suburbs also so likewise now a Bishop hath also but One City to his Cathedral Church and the Countrey about it as Suburbs unto it Methought this was far-fetcht but I durst not deny it because it was so great Authority and of so holy a Father and of so great a Divine But this I dare say that his Holiness could never prove it by Scripture nor yet by any Authority of Doctors nor yet by any practise of the Apostles and yet it must be true because a Pillar of the Church hath spoken it But let us see what the Doctors say to mine Article Athanasius doth declare this Text of the Apostle I have left thee behind c. He would not commit unto one Bishop a whole Ylde but he did injoyn that every City should have his proper Pastor supposing that by this means they should more diligently oversee the people and also that the labour should be more easie to bear c. Also Chrysostome on that same Text He would not that a whole Countrey should be permitted unto one man but he enjoined to every man his Cure by that means he knew that his labour should be more easie and the subjects should be with more diligence govern'd if the Teachers were not distract with the governing of many Churches but had cure and charge of one Church only c. Methinks these be plain words and able to move a man to speak as much as I did But grant that you may have all these Cities yet can you make it none Heresie For my Lord Cardinal granted that it was but against him and against you which be no Gods But I poor man must be an Heretick there is no remedy You will have it so and who is able to say nay Not all Scripture nor yet God himself By this time the Reader cannot but be well satisfied that the great thing aim'd at by the first great Lights England had in Henry the 8ths days as a most effectual way to carry on a Reformation was the reducing the Popish Hierarchy to an Apostolical Presbytery The Presbyterian Discipline that is The Government of Gospel-Churches by Presbyters and Deacons being of Divine Institution is most admirably suited to the designed End of promoting the Glory of God the Power of Religion c. A Discipline the truth of which hath been sealed by the blood of blessed Protestant Martyrs a thing in which our Episcoparians cannot make theâ—r boast Moreover 't is manifest that this was not only the apprehension of Tindall Barnes and Lambert but that all the Clergy in Henry the 8ths time denied a Diocesan Episcopacy to be of Divine Institution asserting that in the New Testament there is no mention made but of Deacons or Ministers and Priests or Bishops This is in a Paper sign'd by Cromwell and many others Yea and in the necessary Erudition of a Christian man as is acknowledged by the Judicious Dr. Burnet who in his Addenda to the first part of the Reformation doth say That both in this Writing and in the necessary Erudition of a Christian man Bishops and Priests are spoken of as one and the same Office Though I must confess that the Dr. doth differ from those Divines and although he gives us not satisfaction in his Reply yet he speaks more ingenuously and more to the purpose than either this Gentleman or Dr. Stillingfleet himself 4. The old Nonconformists in Queen Elizabeths days agreeing with those worthy Martyrs Tyndall Lambert and Barnes concerning the most effectual way of carrying on the Reformation applied themselves seriously to the Work The Viciousness of some of the Clergy in Queen Elizabeths days was as grievous unto the Nonconformist as unto those glorious Martyrs a Reformation in Manners and in order thereunto in Church-Discipline was what they aim'd at 'T is very evident That a further Reformation than was carried on by Queen Elezabeth was very desirable for in some respects she carried it not so far as King Edward himself had done ' For Queen Elizabeth as Dr. Burnet most admirably expresseth it though she had been bred up from her Infancy with a Hatred to the Papacy and a Love to the Reformation yet as her first Impressions in her Fathers Reign were in favour of such old Rites as he had still retained so in her nature she loved State and some Magnificence in Religion as well as in every thing else She thought that in her Brothers Reign they had stript it too much of external Ornaments and had made their Doctrine too narrow in some Points Therefore she intended to have some things explain'd in more general Terms that so all Parties might be comprehended by them She inclin'd to keep up Images in Churches and to have the manner of Christ's Presence in the Sacrament left in some general words that those who believe a Corporal Presence might not be driven away from the Church by too nice an explanation of it History of Reform part 2. l. 3. As to this last Particular the Rubrick that explain'd the Reason for the kneeling at the Sacrament That thereby no Adoration is intended to any corporal presence of Christs flesh and blood because that is only in Heaven which had been in King Edwards Liturgy is left out and kneeling at the Sacrament to many a Protestant much more offensive than formerly The great Propension in Queen Elizabeth's days to gain over the Popish party to her Communion by those Alterations made in the Liturgy in favour of the Papist the ordering the Sacramental Bread to be made round in the fashion of the Wafers used in the time of Queen Mary the requiring the Table to be placed where the Altar stood c. was attended with the Conformity of many who were cordially affected to the Interest of the Church of Rome at which time there was not a sufficient number of learned men to supply the Cures which filled the Church as Heylin saith with an Ignorant and Illiterate Clergy whose learning went no further than the Liturgy or Book of Homilies though otherwise conformable unto the Rules of the Church The Old Nonconformists still desiring a further Reformation than was carried on in King Edwards days but â—â—â—â—ing rather a turning toward Rome could not but be greatly grieved They in their places
wait a while but at length humbly desire a Parochial Discipline instead of which they fall under the lash of new Impositions unto which they could not Conscienciously conform hence many Learned Judâ—â—â—us Godly and Faithful Ministers are cast out even at such a time when the Church had but a company of Illiterate Fellows to officiate in Publick From whence proceedeth the First Sâ—paratiâ—n as appears from what the old Smith said in his Answer to the Bishop of London's charge where you will find that although they separated from the Church because their faithful Ministers were turn'd out yet they even then made it manifest That they left not the Liturgy because it contain'd Forms of Prayer for they made use of a Form at their Separate Meeting Take Smith's words in a part of the Register Indeed as you said even now for Preaching and ministring the Sacraments so long as we might have the Word freely Preached and the Sacraments administred without the preferring of Idolatrous gear about it we never assembled together in Houses But when it came to this point that all our Preachers were displaced by your Law that would not subscribe to your Apparel and your Law so that we could not hear none of them in any Church by the space of seven or eight weeks except Father Coverdale of whom we have a good opinion and yet God knows the man was so fearful that he durst not be known unto us where he Preached though we sought it at his house And then were we troubled and commanded to your Courts from day to day for not coming to your parish-Parish-Churches Then we bethought us what were best to do and we remembred that there was a Congregation of us in this City in Queen Marys days and a Congreagation at Geneva which used a Book and Order of Preaching Ministring of the Sacraments and Discipline most agreeable to the Word of God which Book is allowed by that Godly and Well-learned man Mr. Calvin and the Preachers there which Book and Order we now hold And if you can reprove this Book or any thing that we hold by the Word of God we will yield to you and do open Penance at Paul's Cross if not we will stand to it by the Grace of God Thus no Parochial Discipline being admitted but those who desir'd it being Ejected even at such a time when those who remain'd in Publick for the most part were Illiterate and Vicious the Separation begun The Ejection of the Godly Now Conformists the Sensuality of the remaining Clergy was a great Cause of the first Separation and not without great Reason For it being as essential to every true Gospel-Minister that he Govern the Church of which he is a Pastor as that he teaches and instructs it the taking from 'em so essential a part of their Office which by woful experience has been of a very ill tendency could not but occasion the Old Nonconformists to manifest their dislike to such proceedings and refuse the giving in an Assent and Consent thereunto for which Refusal they being Ejected the multitude of such as remain'd being Illiterate yea and Vicious in their Conversations the more sober People withdrew from the Publick and run after the Ejected The Scandals of the Clergy having had no inconsiderable influence on the Separation For which consult the Learned Dr. Burnet who saith In the Sponsions made by the Priests they bind themselves to teach the People committed to their charge to banish away all erroneous Doctrines and to use both publick and private Monitions and Exhortations as well to the sick as to the whole within their Cures as need shall require and as occasion shall be given Such as remember that they have plighted their Faith for this to God will feel the Pastoral Charge to be a load indeed and so be far enough from relinquishing it or hiring it out to a loose or ignorant Mercenary These are the blemishes and Scandals that lye on our Church brought on it partly by the corruption of some Simoniacal Patrons but chiefly by the Negligence of some and the Faultiness of other Clergy-men Which could never have lost so much ground in the Nation upon such trifling accounts as are the contests since raised about Ceremonies if it were not that the People by such palpable faults in the Persons and behaviour of some Church-men have been possessed with prejudices first against them and then upon their account against the whole Church So that these corrupt Church-men are not only to answer to God for all those Souls within their charge that have perished through their neglect but in a great degree for all the mischief of the Schism among us to the nourishing whereof they have given so great and palpable occasion The importance of those things made me judge they deserved this Digression Having been thus large in removing the Mistakes the Dr's Substitute seem'd to lye under let the Sober Reader judge Whether 't is any way probable that the Jesuits had an hand in the first Separation or whether the pretence about Spiritual Prayer was any ground of their Separation that is Whether they were against a Form of Prayer crying down the English Liturgy with a Design of setting up Free and Spritual Prayer in its stead SECT II. The Designs of the Jesuit against a Prelatical Episcopacy found to be none Some Differences between the first Reformers and our Author A Letter of Sir Francis Knolles to the Lord Treasurer Cecil out of which 't is prov'd That there is a Difference between some old Queen Elizabeths Bishops and the Dean c. The Author's Pretences about Antiquity confuted out of Bishop Jewel HIS Reply to what I offer'd to the Dean's second Argument falls now under Consideration The Dean in representing the Dissenter to the great Disadvantage of the Party insinuates as if their opposing Prelatical Episcopacy had been the most effectual way to cast reproach on the first Reformers and to introduce Popery In Answer unto this I did First prove 1. That it was not the Principle nor the Interest of the Jesuit to destroy Episcopacy A Truth the Dean's Substitute doth not deny 2. That the Reputation of the first Reformation is not in the least blasted by the Dissenter which I evinc'd with so much Demonstration that the whole that is returned by way of Answer is His not believing some of those persons on whose Testimony I insisted though he gives no Reason for his Unbelief His proving what I granted and his Extravagant Interpreting an Argument brought to evince That 't was not the Jesuits Interest to destroy a Prelatical Episcopal Constitution to be an admirable Address to the Lords and Commons to pull down Bishops and divide their Lands All which is done partly in his Preface and partly in the first Chapter of his great Book to shew himself an excellent Methodist But the whole is so little to the purpose that if he had not given an occasion to
Christian world Let us have but such Churches and such Bishops with Presbyters and Deacons as were in the Churches of Corinth Jâ—râ—â—lem and Antioch in the days of Clemens James and Ignatius and the Countrey Conformist is satisfied and so would Mr. B. and most Nonconformists in England besides Whether this kind of Episcopacy be a new name for Presbytery and whether this Author have proved it I leave to such Readers to judg as can consider as well as read his Book But how comes this Gentleman to know that the Countrey Conformist is such a one as those that raised a Civil War some years ago and pulled down Church and State to set up a Presbytery Can a man oppose nothing that is defended by some Church-men but he must immediately be reported a secret Traytor or Rebel Is this becoming Christianity or the Preachers of it Do these men believe the Gospel that dare slander and traduce their brethren in such a villanous manner 'T is a word I received from him I hope he will take it agen Tho' it should be granted the Miter supports the Crown yet surely the Errors and Vices of Church-men give no support unto it and I am of opinion that a man may speak for peace and against the opinions and corruption of Churches and Church-men and yet be a very good subject to his Prince notwithstanding that perpetual buz of Rebellion that is suggested by some Huffs in the prejudice of such men and their discourses But why did I enquire how this Monsieur came to know that the Countrey Conformist was such another as those that raised the Rebellion in forty three The nature of the assertion betrays the Author of the Information and there needs no great skill in Magick to find him yet lest he should be ignorant of him I will be so kind as to tell his name he is called Beclzebub the Father of lyes and I hope when he writes agen he will beware of him and hold better correspondencies for his information Pag. 7. he adds Our Conformist doth plainly deride the Dean for thinking he can justifie our present Episcopacy and then quotes his words as followeth But the Dr. makes no question but he shall confute this fanciful man and make it appear that our present Episcopacy which Mr. B. opposes is agreeable to the institution of Christ and the best and most flourishing Churches And easily he may if Mr. B. be such a pitiful Antagonist But what is there in these words that savour of derision I have read and considered them agen and agen and I cannot find it by all the search that I can make The Learned Dr. had pitied Mr. B. and given sufficient evidence of the mean opinion he had of his performances in his late Books and particularly in his Treatise of Episcopacy and is it to deride the Dean to say he may easily confute so contemptible an Adversary This I confess I cannot understand And yet after all I am not satisfied that the Learned Dr. or his Defender hath confuted what Mr. B. hath said in prejudice to our present Diocesan Episcopacy he says that the enlargement of Diocesses hath varied the species of Episcopacy and gives many arguments for the proof of it which neither the Dr. nor this Gentleman hath attempted to answer I know the latter of them says that the enlargement of Diocesses doth not vary the species of Bishops and that a great and a little King are specifically the same Governours But I can by no means believe this to be true of Bishops whatever it be of Kings For the Diocess of the Pope is only bigger than that of the Bishop of London or Worcester or Lincoln and yet I think they are Governours specifically distinct and I hope this Gentleman thinks so too Yea give me leave to suppose that there were but two Bishops in England there would be only a gradual difference in their Diocess and yet I suspect some men would think that the Government were specifically altered but let not our Author infer that this supposition is my desire for he is apt to pervert mens words for I will assure him that I do not desire it but would have many more Bishops not less In fine 't is my opinion that the needs of the Church and the abilities of Bishops to perform the work of the Episcopal Office ought to determine the extent of their Diocess Let their Diocesses be as big as they can manage and no bugger and if so I am sure they must be reduced to smaller limits than now they are No Bishop can discharge the proper work of his Office in a thousand or five hundred Parishes nay I will say That there are many single Parishes in England that will employ the most industrious Bishops on earth If it be said that they do perform the proper work of their Office in many Parishes I utterly deny it that the work is not done and thence proceeds the prophaness and wickedness of particular Churches and thence follows the Schisms and Separations that have and do vex this Church at this day Pag. ib. Our Author proceeds He pleads i. e. the Countrey Conformist for taking off the Impositions in general without any limitation to receive the Presbyterians again into our Church which before he told us were Subscriptions Declarations c. and some few Alterations besides That is faith our Commentator either a form of Prayer or at least our present Liturgy Ceremonies and Administration of religious Offices Now he is an admirable Conformist indeed who at once grants away the Episcopal Office and instead of it setteth up a Bishop in every Parish or either an Anti-Christian Bishop of Bishops or an Ecclesiastical Minister of State to head and govern them and alters the whole frame of our Worship and into the bargain leaves every man to do as he saith and all this without injuring our present Constitution Nay he concludes That all those that hinder the Union of Presbyterians with this Church by continuing the Impositions are Factors for the Pope In this paragraph are a great many falshoods He charges the Countrey Conformist with pleading for the Admission of the Presbyterians into the Church without any Impositions Subscriptions or Declarations This was very ill done of him if it be true which I do a little suspect because this Gentleman is so apt to misunderstand and misrepresent the words and meaning of his Adversaries The Country Conformist hath declared in several places of his Books That he pleads the Cause of none but tolerable Dissenters and for the Admission of none into the Church but such as can Officiate in our Parochial Assemblies but how this difference can be made without Impositions or Subscriptions is not imaginable And therefore to say no more I think this Author hath injur'd and wronged him in this report of his judgment And wheras by those few Alterations besides that the Country-Conformist speaks of he understands either a Form of
to appear above board and to let us know whether he will set up also for that notion and defend his Defender Mr. Baxter is a man who understood Politicks and stated what he understood but the Doctor was at the present raw and put into his arguing he did not know well what that is the truth on 't and forasmuch as this man hath undertaken to interpose between shame and the Doctor I will tell them both plainly the Doctor may be ashamed to put in a fourth Term into his Argument and this man truly takes the shame on him by bringing in a fifth also That which Mr. Baxter said was this That every proper Political Church must have a Constitutive Head and the Doctor both leaves out the words Proper Political and brings in the term Visible Therefore the Catholick Church says he must have a Constitutive Visible Head The Interposer now to take off this shame from the Doctor hath taken the right course I say for he comes and does worse and that is puts in a fifth term also into the Argument If every Church when he should say every Proper Political Church only if he speaks to Mr. Baxter must have a Visible Subordinate Constitutive Head then must the Catholick Church have such a one But that having no such a one a National Church as well as the Catholick may be without a Constitutive Head This is the Reasoning in the summ I say in the sum for it is no matter for more of his words that puts me and Mr. Baxter as he says at such a loss as is irrecoverable And does he not indeed take off the shame from the Doctor by taking it thus upon himself Suppose another should put a sixth term into the Argument and argue If no Church can be a true Visible Church without a Visible Subordinate Monarchical Constitutive Head then cannot the Catholick Church visible be a true Church without a Visible Subordinate Monarchical Constitutive Head Who could doubt now any longer but Mr. Baxter must yield to a plain Confutation or bring in the Pope presently without remedy But did Mr. Baxter I pray lay down the Proposition from which this Consequence by this means is indeed made unavoidable No you will say this were to wrong Mr. Baxter to put in the term Monarchical and would spoil this mans Goverment by Consent quite I say likewise that this Author wrongs him to put in this term Subordinate and the Doctor by putting in the term Visible Mr. Baxter hath neither of these terms in his Assertion and if you cannot argue from what he hath said that the Pope is Head of the Catholick Church Visible you cnanot argue from him that it hath any Subordinate Head or Visible but a Constitutive Head only whether Visible or Invisible It is nothing else but the Fallacy whereby the Opponent puts in more into the Argument then is granted by the Respondent which I think we called at the University Fallacia plurium interrogationum vel dictionum for whether the diverse things are interrogated or argued the Paralogism is the same that hath made all this pother as this man phrases it which seeing it is on their side I will give over any farther persuit of this Chapter There is one thing only and that is the main thing not to be omitted The Dean in his Determination of this point does hold that Consent is sufficient to the making a National Church understanding by that Consent a Consent to be of it The Deans Defender holds the Church to be a Government by Consent meaning by it the Consent of the Bishops These are two contrary things the one making the Church not Political and the other makes it an Aristocracy and yet intends to justifie the former But neither of them are in the right The Church of England is not a Church by Consent onely without a Head nor a Government by Consent by the Colledge of Bishops but it is a Political Church with a Constitutive Regent part which is the King according to my Papers That the King is the Head of it appears by the Statute that declares him Head of the Church as it is called the Church of England It appears by other Acts that give him the same Supremacy the Pope usurped It appears by the First Fruits and Tenths of all Benefices given him as the Supream Head of the Church It appears by Cromwell who was made Henry the Eigths Vicar General and Vicegerent and sate in the Convocation as Personating the Head of it It appears by this Reason of my Book Where the Rights of Majesty are there must the Headship be placed Legislation and the Last appeal belong to him It is the King gives Authority to the Canons in so much as when a Law cannot pass without a Parliament the Canons becomes valid by the Kings own Ratification And there can be no Appeal in any Ecclesiastical cause from the King Again it appears most unanimously by the Ministers Prayers every Sunday giving him the Title of Supream Head and by the Oaths of Supremacy and Alleigance If the King be not the Head accordingly then must the Clergy generally be both Lyars and Perjured Persons From this truth then which is beyond opposition it follows that a National Church is of Humane appointment and not of Divine right that is indispensible It follows that it belongs not to the Essence of the Church of Christ to be National but that this is a consideration accidental to it It follows that such a Church may receive its Constitution at first and a new form or mould at any time as is most convenient to the State and most conducive to the glory of God in the good of the People It follows that a Reformation of the Government of our Church by the introducing some such new form into it as shall be more conducive to the ends of Holiness and Peace than the present Form does were a most desireable thing and fit to be tendred to the Wisdom of Parliament It follows finally that seeing the model that is hammering by this Author is proposed as strictly of Divine Right which is therefore the most direfull Schismatical Scheme that can be proposed in regard to Dissenters excluding them thereby out of the body of Christ and consequently from salvation besides dangerous to the Supremacy of the Magistrate and unanswerably faulty in many respects so that it cannot be received or indured it is fit that a model more agreeable to the power which is proper to Kings and less exceptionable in regard to the Conscience of the Subject were exhibited in the room of it and if it be such as would make the Prelates onely the Kings Officers to execute under him such Government of the Church as belongeth to Kings as this Author so well expresses it p. 275. so as the Nonconformist and Conformist may share I shall not for the dislike of any one or two men or party who are designing an Antipodes
on her part If not the schism is on ours To what end he does this unless there be some body else entertaining the task which the Doctor ought I cannot tell but if this be supposed the true case between us then should the business here that Doctor Stillingfleet had to doe have been this To see what things are alledged by the Nonconformists as Unlawful in the point of Conformity whereof there was a tast first in the Peaceable Design and a fuller measure after in Mr. Baxters Plea and then to have answered those Allegations If the Doctor was able sincerely and substantially to have done this then hath he declined his work if indeed he cannot at least on the Ministers part he cannot then hath he yielded the Nonconformist his Cause The Doctors Defender seeing this does endeavour to supply his defect and speaks to many of these things but I must tell him he has done it in such an overly way with such misrepresentation of Mr. Baxter such incidental mistakes such slight and perfunctory answers that I do not apprehend he believes in his heart that what he hath said can give satisfaction I will content my self with one instance to shew him this It is in the matter of Assent and Consent to all and every thing contained in and prescribed by the two Books of the Liturgy and Orders 'T is plain by these words that whatsoever is Asserted in these Books we must give our assent to the truth of it as whatsoever is prescribed we must consent to the use of it How vast a Field then have we here for our Objections against this Declaration and yet does this Author come off thus We do not give our assent to every saying in the Common Prayer Book but to every thing contained in and prescribed by it that is what we are bound to use p. 105. And does this man now think indeed this enough to satisfie a Conscientious man in any thing which he scruples upon this account Is this distinction enough to salve the matter We do not assent to the Sayings of the Book but to the Things as if whatsoever is said in the Book were not something that is contained in it Or as if there was nothing to be assented to as true but what is prescribed to be used Good Lord what Healers are we like to have of such men as these be They should set themselves to satisfie us in such Solutions of our Objections as our Consciences being convinced of the Solidity might acquiess in them but their care is only to satisfie themselves and no matter so long as they come off with any Evasion In the last place there remains some passages this Author hath here and there in his Book and more industriously in his Preface on set purpose to expose me in an ill representing some of my expressions without regard to the matter between us whether it be any thing or nothing which though it can hardly be well as to me to asperse a man for the aspersion sake when as to Mr. Baxter it is I Judge even irreligiously ill yet do I readily forgive it him upon this double account The one is because when I wrote these sheets I think I was to blame that having written them foul I could not abide to be at the pains to write them over fair which yet I thought to have done and then I should have castigated such expressions that now in his exposing them again to me do not like me some of them as indeed not cautious enough for my self or respectful enough for the Doctor I am ready to crave the Doctors pardon which is my best satisfaction for that The other is because the Author does it out of respect to so worthy a person as him he vindicates not out of malice to me and one may think it but a friendly Office for him to do so But I do think also that Dr. Stillingfleet himself ought not to pass it so lightly who hath the more cause to be aware of him and to say the rather Get thee behind me Sherlock thou art one that wouldst foment my pride when others I am to believe have more honestly endeavoured to let me see it that I may be humbled to God for it If it was meerly for peace sake and out of tenderness to the Nonconformists seeking their good at his heart as in the sight of God that Dr. Stillingfleet Preached his Sermon and writ his Book the good Lord pardon every man that hath had but one hard thought or spake one hard word of so good and learned a man but if it was really otherwise if it was to appear some body to seek himself and in lifting himself up against his Brethren without regard to the consequence the righteous God is ready to take the least hurt he does them to be all one as done to himself then the good Lord pardon him for he hath sinned much and bring him to see though at last unto whom he is indeed more beholding or from whom he is indeed like to receive most good either him that licketh up his spittle or him that hath rebuked his fault The Author of the Peaceable Design Materials forVnion WHereas there are three Parties of Protestants in the Nation the Episcopalian the Presbyterian and the Independent or Congregational-Men which are of diverse sorts who do and will ever differ in their Opinions about the Church and Discipline of it in the Question which is of Christ's Institution or Whether the One or the Other is most consonant to Scripture it is not our Disputes about the Church as Particular which are rather to be mutually forborn and every Party left herein to their own Perswasion but a Common Agreement in what we Can Agree and that is in the Church as National must Heal our Divisions It is here we must lay the Foundation-Stone of Vnion When the Parliament then shall set about this business to purpose A Bill should be brought in for Declaring the Constitution of Our Church of England A Parliament is the Representative of the whole People of England and I doubt not but by Consent and Agreement they might Make a New Constitution of the CHURCH as it is National and much more may they Declare the Constitution of it The Papists are for one Universal Organical Church throughout the world whereof the Pope is Head by Christ's Appintment and whosoever consequently is not of this Roman Catholick-Church and Governed by him must be damned There are some of our late Prelatists are for the same Church but under the Diocesan Bishops of the whole Earth who being Convened in a General Council are the Head that must give laws to it and whosoever refuse to be Govern'd by the Laws of these General Counsels are Schismaticks I am much rather therefore in my mind for the Notion which is that in the Embryo the Reverend Dean of St. Pauls seems to me to aim at if it could be once well