their Disciples and Followers who refusing to be called of that Sect yet participate too much with their Humours in maintaining the above-mentioned Errors and the King further adds I Protest upon my Honour I did not mean it generally of all those Preachers or others that like better the single Form of Policy in our Church than of the many Ceremonies of the Church of England or that are perswaded that their Bishops smell of a Papal Supremacy No I am so far from being contentious in these things that I equally love and honour the Learned and Grave Men of either Opinion And that those called Puritans at that time in England were not such Persons as are here described appears sufficiently from the earnest Endeavours both of the House of Commons and Lords of the Privy Council on their behalf and the different account they give of them who must needs be acknowledged very competent Judges and it is observable that the Familists in England took notice of this censure of the King 's Fuller Church Hist Book 10 p. 30. and in their Petition to him when he came into England they disown all Affinity with the Puritans and speak reproachfully of them under that Title themselves I hope this will abundantly acquit the Old English Puritans from being the Persons aimed at in those Royal Reflections and therefore notwithstanding any thing in that Book it may be very true that the Bishops flattered that King into an ill Opinion of them That some of our English Prelates endeavour'd to do very ill Offices betwixt the King and Presbyterian Party even before he came into England is most certainly true and it cannot be imagined that they would be less busie when they had him amongst them Bishop Bancroft was more than ordinary active in such Designs as appeared amongst other things by a Letter from one Norton a Stationer in Edenburgh directed for him and intercepted Calderwood's Hist of the Ch. of Scotland p. 248. upon Examination Norton acknowledged that he was employed by Bancroft to disperse certain Questions that tended to the Defamation of the Kirk and Presbyterial Government The same Bishop writ frequent Letters to Mr. Patrick Adamson the Titular Archbishop of St. Andrews which were many of them intercepted wherein he stirs him up to Extol and Praise the Church of England above all others and to come up to London Ibid. p. 259. assuring him that he would be very welcome and well rewarded by the Archbishop of Canterbury This Adamson had composed a Declaration which passed under the King's Name wherein the whole Order of the Kirk was greatly traduced and condemned The Commissioners of the General Assembly complained to the King of the many false Aspersions contained therein which were so shameful that the King disowned it and said It was not his doing but the Archbishops and prudently discarded that great Favourite and gave the Rents of the Bishoprick to the Duke of Lenox The poor Gentleman thus abandoned professes himself to be truly Penitent for what he had done and makes a full Recantation which he Subscribed in the presence of a great many Witnesses and directs it to the Synod conven'd at St. Andrew's Confessing That he had out of Ambition Vain-Glory and Covetousness undertaken the Office of an Archbishop That he had laboured to advance the King's Arbitrary Power in Matters of Religion and Protested before God that he was commanded to write that Declaration by the Chancellor the Secretary and another great Courtier and that he was more busie with some Bishops in England in Prejudice of the Discipline of the Kirk partly when he was there and partly by Mutual Intelligence than became a good Christian much less a Faithful Pastor c. Now although the King fondly adhered to such kind of Men whilst he hoped to advance his Prerogative thereby yet when he began to perceive the ill Effects of such Conduct Ibid. Preface he still deserted them and in those prudent Intervals would freely declare his good Opinion of the Presbytery and their Form of Government particularly in the National Assembly 1590. He thank'd God that he was King of such a Country wherein says he there is such a Church even the sincerest Church on Earth Geneva not excepted seeing they keep some Festival Days as Easter and Christmas and what have they for it As for our Neighbours in England their Service is an ill mumbled Mass in English they want little of the Mass but the Liftings Now I charge you my good People Barons Gentlemen Ministers and Elders that you all stand to your Purity and Exhort the People to do the same and as long as I have Life and Crown I will maintain the same against all deadly Nay Calder p. 473. when he took his leave of Scotland upon the Union of the two Kingdoms he solemnly promised the Ministers of the Synod of Lothian that he would make no Alterations in their Discipline but when he came up to London those who had been tampering with him and his Courtiers before had a fair opportunity to accomplish their Design which was the utter Abolition of the Presbytery in Scotland and the Suppression of the Puritans in England And saith my Author as soon as the English Prelates had got King James amongst them R. Baylie's Vindication and Answer to the Declarat p. 11. they did not rest till Mr. Melvill and the Prime of the Scots Divines were called up to London and only for their Just Defence of the Truth and Liberties of Scotland against Episcopal Usurpations were either Banish'd or Confin'd and so sore Oppressed that it brought many of them with Sorrow to their Graves and the whole Discipline of the Church was over-thrown notwithstanding the King 's parting Promise to the contrary The Nonconformists in England were so far from being brought over by the Severities of the former Reign that they drew up a Petition about this time Signed by Seven hundred and fifty Ministers desiring Reformation of certain Ceremonies and Abuses in the Church which Fuller gives us at large this was designed to have been presented before the Conference at Hampton-Court but was deferr'd till after The Relation of this so much talk'd of Conference as Fuller reports it out of Barlow is justly suspected of great Partiality and the Historian himself speaks doubtfully of it and yet even in that we have a plain Indication of what temper the Court and Bishops were It looks very odd that when the King had allow'd several of Dr. Reynold's Exceptions he should threaten if they had no more to say He would make them to Conform or hurry them out of the Land or do worse a poor business for a Prince to menace his own Subjects for Non-conformity to that which himself had formerly called an Ill-mumbled Mass in English and even now acknowledged wanted some Reformation But we have this Matter set in a truer Light by Mr. Patrick Galloway in his Account of it
be retained since they are neither good in themselves nor have a natural fitness to promote the Common Good were there any usefulness in them we would not reject them meerly because they have been abused but since by their own acknowledgment the Worship of God is not at all the better performed for them we cannot but judge it irrational to retain them a Wise Man will do nothing deliberately in his common Conversation but what he can give some account cui bono to what end he does it And really it is somewhat a hard case that we are in if we use these Ceremonies and know before hand our Duties are never the better for them Conscience and Reason tell us we are guilty of trifling in a Matter of the greatest Solemnity if we use them with an opinion that the Worship of God is better performed with them than otherwise their own Bishops and Doctors tell us we are guilty of Superstition and Will-worship 3. We observe that the Dealers in Ceremonies are apt to grow upon us and if we yield to a few they still urge us with more and indeed the Principle upon which they are defended leaves room to bring in as many as they please provided they be not expresly prohibited in the Word of God which in things of this Nature is not to be expected for it had been an endless task and would have swell'd our Bibles to a Prodigious Bulk to have precluded them all by Name which may be as various and indefinite as the fancies of Men Thus our Canons enjoyn several things which are not required by Law as bowing at the Altar at the Name of Jesus reading some part of the Service at the Communion Table c. and the Practice of some Zealous Men outgoes the very Canons themselves We are very loth to launch out into so vast an Ocean and commit our selves to be tost up and down by the Caprices and Humours of Men which are as uncertain as the Winds and Waves and we know not upon what dangerous Rocks or remote Shores they may at length drive us 4. Those things which we scruple are disapproved by the best Reformed Churches we know it to be so from their own words when the Ministers of the Helvetian and French Churches were desired to give their Opinion about these things they did generally express their dislike of them See a Book Intituled The Judgment of the Reformed Churches Printed at Geneva Octob. 24. 1547. Subscribed by Beza and many famous Divines of those Churches And we cannot forget the Exhortation of the poor Remains of the Bohemian Churches directed to the Reformed especially to that of England by the Learned and Pious Comenius writ in Latine and Dedicated to King Charles II. at his return into England I will transcribe a few Lines because the Book is not in every Bodies hand Contend then P. 8. Oh great Churches among your selves if you please about the Preheminence Strive about the Notion of Faith or for Ceremonies or the Hierarchy as fiercely as you can behold God presents you with a little Child an Infant stript of all Pomp and Dressing considerable for nothing but for Simplicity knows not any thing of preferring it self before others or quarrelling with any or coveting Wealth and Honours only understands how to keep at home to do its own Business not to intermeddle in other Mens Matters but to Serve God in Spirit and in Truth c. And in another Place thus P. 47. As for the Pomp of Church Ceremonies God indeed in the old way of Worship ordained such a thing therein by Shaddows to set forth the Spiritual Mysteries of Salvation which Christ at his coming was to disclose but seeing that since the coming of Christ they have been demolished and levelled by so many Apostolical Strains as Claps of Thunder and Flashes of Lightning directed against them why should we bring them up again still to make use of them Under the Papacy perhaps where the Light of the Gospel is obscured in their Barbarous Generations they might seem to be of some use at least with some colourable pretence but in a Reformed Church I beseech you what use can be made of them Those that have been hitherto retained in England under the Reformed Bishops have not the very Pentificians themselves laught them to Scorn and Derision It is plain to be seen in Weston's Theatre of Life Civil and Sacred Printed at Antwerp 1626. P. 564 c. Where having said that the Religion of the Protestants is without all Religion because they have no Sacrifice Priesthood nor Sacred Ceremonies he adds Some Protestants indeed that they may not appear absolutely Impious and Irreligious use our Missal and Breviary selecting what they please thereof for the Rubrick of their Liturgy and to make the Form of their Worship appear the more goodly they have their Canonical Persons forsooth after the Modes and Customs of the Church of Rome their Caps and Hoods and Holy-Days and such-like Stuff which they say they found in the Synagogue of Antichrist by which very thing it is apparent that the Religion of these Protestants stands guilty of Stealth and Robbery by which it first came into the World or if they will not be taken for Thieves let them go for our Apes These with their whole Service are derided and scorned not only by ours but also by their own the English seem to have driven the Pope out of England in such haste that they have forced him to leave his Cloaths behind him which they as Fools in a Play put on with a kind of Pompous Ceremony of Triumph and so lead the Quire a goodly Reformation it is that they dare not carry it through c. It will therefore be a glorious thing for the Reformed Churches to come back to the Practice of Christ and his Apostles leaving off the Baubles of earthly Riches Honours and Pomp and to look after and busie themselves about things of a higher Nature c. This and a great deal more to the same purpose is there to be seen by which it appears not only that those renowned Martyrs and Confessors called the Taborites disliked our Ceremonies but that the Papists themselves for whose sake they are retained despise and ridicule us for them 2. There are those amongst us that could bear with the use of these things but cannot declare their Approbation of them and their Assent and Consent to all of them this would be to espouse and commend those things which at best they look upon but as Tolerabiles Ineptiae and this Approbation must extend to all things required and they cannot so far dissemble with God and the World There are many things in the Book of Homilies which they like very well but they cannot say so of all there are some very odd Passages which they cannot Assent to P. 160. take one instance of many 2 Hom. of Alms. The same Lesson doth the Holy
of the Essence of the Power but only requisite to the due exercise of it So it is not of the Essence of the Investiture that it be performed by Ministers but other competent Judges may do it where they cannot be had or will not do it upon lawful Terms This Case of Ordination has been very weil argued by the excellent Mr. Baxter of whom England was not worthy in his Disputations of Church Government and because I do not know that any one has directly assaulted him in it I would refer this Gentleman to it where he will find it illustrated thus If the Soveraign Power make a Law that there shall be Physicians Licensed by a Colledge of Physicians to Practise in this Common Wealth and describe the Persons that shall be so Licensed This plainly first concludeth that such Persons shall be Physicians but secondly de ordine that they shall be thus Licensed So that if the Colledge should License a Company of utterly insufficient men and murtherers that seek mens death or should refuse to License the Persons qualified according to Law they may themselves be punished and the qualified Persons may act as authorised by that which bindeth quoad materiam and is by the Colledge not by them frustrate quoad Ordinem So it is in this Case in hand This is a rational account of the matter and such as may give all Christians full satisfaction in the Truth of their Churches Ministry and Ordinances without flying up into the Clouds and inventing the Mysteries of an uninterrupted Succession indelible Characters and such like stuff What has this Gentleman to Object against it why He tells us no man can preach unless he be sent and no man can send him but he that is Authorized for that purpose If he means by this that no man ought to Preach but those that are Ordained and this he must mean if he speaks to the purpose the Constant Practice of his own Church Confutes him which allows men to preach several times before Ordination that their Qualifications may appear and they may acquire a Title but if no man can lawfully Preach till he be Ordained they ought not to allow this upon any account whatsoever not so much as to make experiment of their Abilities I would ask this Gentleman when your Candidates Preach before Ordination is there no Possibility that their Preaching may do good to the hearers and should they not in Preaching principally intend their Edification If not 'tis taking the Name of God in vain but if they may do good and should make that their chief aim in those Sermons then the Gentleman must find out some other sence for that Text he mentions which has been already explained in the first Chapter of this Treatise He thinks Ordainers are obliged to follow the Example of Christ who when he sent out his Apostles Mat. 28.18 recites his own Commission All Vower is given to me in Heaven and in Earth Go therefore as my Father sent me so I send you But it is the highest piece of Arrogance in the World to pretend to the same Power that Christ had in this matter He had Power to institute the Office and give the Authority of the Ministry Men have only the Power of Investiture as the Bishops in Crowning our Kings and as Christ never made these Words of his the set form of Ordination so ' tis-too bold for any Bishop how great soever to apply them to himself in that Office That which follows Review p. 52 about appointing Embassadors for Almighty God without his Order is already in substance answered if by appointing Embassadors he means giving the Commission and Power neither Lay-men nor Clergy-men must presume to do it if he means investing them that God has chosen with the Ceremonies of Ordination 't is fit that the Ministers should do it if they may be had or will do it on lawful Terms but if not better it were omitted than that the Embassy of Reconciliation should not be delivered to the World I suppose their unordained Candidates bring such an Embassy to their hearers I am sure they should do so and if they do then we have Embassadours without an appointment in his Sence of the Word The Cases of Necessity which the Vindicator mentioned are such as may happen and to neglect the publick Worship of God in expectation of a Gift of Miracles which I suppose he means by the reviving of the Charismata would be a profane Omission He thinks to ridicule us out of it by putting the Case concerning a company of Women cast upon an Island c. Well what if a man should say that the best qualified Sister among them might be chosen by the rest as the Abbesss to be most constantly employed in Prayer and Exhortation till better help could be had were not the Iberians Converted by a Captive Maid Russin l. 1. c. 10. and was it not the constant Custom of the Church of England till the Hampton Court Conference to permit Women to Baptize Children in Case of Necessity and how zealously did the Bishops endeavour to defend the lawfulness of it at that time The Bishop of London affirmed the words of the common-prayer-Common-Prayer-Book intended a Permission of Private Persons to baptize in such Cases and said it was agreeable to the Practice of the Primitive Church alledging the great numbers that were Baptized Acts 2. Which it was improbable the Apostles alone could do and added that some Fathers were of the same Opinion Fuller Cent. 17. l. 10. p. 9. and when the King opposed it the Bishop of Winchester replied that to deny Private Persons to Baptize in Case of necessity were to Cross all Antiquity and the Common Practice of the Church it being a Rule agreed on by Divines that the Minister is not of the Essence of the Sacrament Their great Ecclesiastical Polititian Mr. Hooker sets himself to prove that Baptism by any man in Case of Necessity is valid Eccles Pol. p. 320. and says it was the Voice of the whole World heretofore and elsewhere That God hath committed the Ministry of Baptism unto special men it is for Orders sake in the Church not that their Authority might add any force to the Sacrament Now is it not the most unaccountable perverseness in the World to make Episcopal Ordination so indispensibly necessary when the most solemn acts of the Ministry the Application of the Seals are allowed by themselves to those that have no Ordination at all yea to a Sister whether welll qualified or no in which they have quite out-done us no such thing being ever practised in the Presbyterian Churches He endeavours to prove the necessity of such Ordination from the Case of the Abyssines who were contented to be without those Ordinances which are to be dispensed by Priests till the return of Frumentius from Alexandria but pray what Ordinances are those that are to be dispensed by Priests only I thought
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Usher renders it Ordinem those that translate it a List would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let them contend about words as long as they please the true import of the place is plain enough to those that consider it with the foregoing Paragraph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 100. for there we find the Jewish Contests about the Priesthood and those of the Christians about the Episcopacy are compared together the case may be thus contracted Moses knowing that the Tribes would contend about the glorious Title of the Priesthood ordered them to bring their Rods each inscribed with the Name of its Tribe and he laid them up in the Tabernacle telling them That the Tribe whose Rod should blossom God had approved and chosen for the Priesthood Even so the Apostles c. That is as the Sacerdotal Tribe was chosen and approved of God so none must take upon them the office of Episcopacy but Men well approved this seems to me the true sence of the place and the only one that it is capable of And what is here to prove that Bishops are a distinct Order from Presbyters not one word but rather to the contrary for here it is said the Apostles constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 98. the aforesaid go a few lines backward and you have the word again and there you will find it refers to Bishops and Deacons which the Apostles ordained for those that should believe Now if they only appointed these two sorts of Officers what is become of subordinate Presbyters the Apostles we see appointed none such the distinction betwixt Bishops and Presbyters according to Clemens is not by Divine or Apostolical institution and it is observable that in this very Paragraph he makes them the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It will be no small Sin in us to reject those that have discharged the Duties of their Episcopal Function in an holy and unblameable manner happy are those Presbyters who have finished their course They fear not being turned out of their present Settlement It is strange these Gentlemen should threaten us with Clement who as he writ next to the Apostles so he is next to them most friendly to our Cause and this was so evident to the learned Grotius That he gives it as a reason why he thinks this Epistle to be Genuine Quod nusquam meminit exortis Epist 182. ad Bignon c. because he no where mentions that extravagant Authority of Bishops which by the Custom of the Church began to be introduced at Alexandria but plainly shews as the Apostle does that Churches were governed by the Common Council of Presbyters who were also Bishops His next Author is Ignatius and it must be confess'd he puts a distinction betwixt Bishop and Presbyter and bids them all be observant of the Bishop and do nothing without the consent of the Bishop but still here is not a word to prove a Superiority of Office by divine right we grant that in his time the Name of Bishop began to be appropriated to the Senior Presbyter who was as Pastor and the rest his Curats or Assistants but this will make little for the Diocesan Prelate That Ignatius's Bishop was no more than the Pastor of a particular Church his own words abundantly manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Philad There is to every Church one Altar and one Bishop with the Presbytery and the Deacons my Fellow-Servants here we have the principle of Individuation in Churches not that all the Members of the Church must be no more than can always meet together in one place there be many things that may make that difficult but they must all have One Altar that is One Communion-Table Many Tricks and Salvo's have been invented to evade this instance some say by One Table is meant specifically One but so are all in the World Others One Supream Altar to which the rest were Subordinate but why then may we not say by One Bishop is meant One Supream Prelate with other Bishops under him There is no reason assignable why the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taken Numerically and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise That by One Altar is meant One Consistory as Dr. Morrice would suggest is very improbable when in the same Sentence we read of One Bishop with his Presbytery which sure must signifie the Consistory if any thing that Sentence does and is much more likely to do so than One Altar This is so apparent that Mr. Mede confesses Proof of Churches in the second Cent. p. 29. It should seem that in those first times before Diocesan were divided into lesser and subordinate Churches we now call Parishes and Presbyters assigned to them they had not only one Altar in one Church or Dominicum but one Altar to a Church taking a Church for the Company or Corporation of the faithful united under one Bishop and that was in the City and place where the Bishop had his Residence Dr. Morrice would disable this Evidence because Mr. Mede expresses it with Caution and Modesty it should seem But such modesty makes it more valuable being the humor and way of that learned man he had made as strict researches into these things as he could and upon the whole it seemed thus to him but if there was a more than ordinary Caution observed in the Words some will be apt to think it was not for want of evidence that the case was really so but rather because he knew the Notion would not be very agreeable to the Governours of that Church of which he was an Excellent Member The Author of a late Treatise called a Defence of Pluralities supposed to be Mr. Wharton notwithstanding the heights of his Zeal for the Hierarchy which appear sufficiently throughout the Book yet ingenuously acknowledges That at the beginning Page 59. the Bishop and his Presbyters lived altogether in one common place and were maintain'd by the free Oblations of the People which were brought to the Cathedral and deposited upon the Altar or Communion Table when the number of Christians encreased they began to build more Churches than one in a City these new Churches were but as Chappels of Ease annexed to and depending upon the Cathedral Church where the Holy Eucharist was Consecrated This may suffice to shew what kind of Diocess Ignatius's Bishop had and what he means by one Altar Enquiry into the Constitut Discip Vnity c. Of the Primitive Churches Chap. 2. and a late Author has said a great deal to prove out of Ignatius himself that the several Bishopricks of Smyrna Ephesus Magnesia Philadelphia and Trallium were but so many single Congregations governed by a Bishop as Pastor and his Presbyters as Assistants and this he makes the true distinction betwixt Bishop and Presbyter in those times But whether that be so or no is not so material as that our
that the Priests and Bishops be all one St. Austin saith what is the Bishop but the first Priest So saith St. Ambrose there is but one Consecration of a Priest and Bishop for both of them are Priests but the Bishop is the first Thus he The next I shall mention is Dr. Whitaker Regius Professor of Divinity in the University of Cambridge Contr. Duraeum l. 6. § 19. de Eccl. Regim qu. 1. Cap. 1. de notis Eccles quaest 5. He repeats Sr. Jeromes words at large on 1 Titus and to Evagrius that Bishops and Presbyters were the same that the Primitive Churches were governed by the common consent of the Presbyters that this custom was not changed by the Apostles but afterwards by the Church and thus argues If the Apostles had changed the order as Sanders pretendeth what had it advantaged him to have so diligently collected Testimonies out of the Apostles to prove that they were sometimes the same He might easily have remembred that the Order was changed by the Apostles themselves after the Church was distracted with contentions if any such thing had been done and he enquires Wherefore then saith Jerome Before it was said I am of Paul c. He answers This might deceive Sanders but it is certain Jerome onely alludeth to that place of the Apostle to shew that Schisms were the Cause of changing the Order but this Remedy was almost worse than the Disease for as at first one Presbyter was set above the rest and made a Bishop afterwards one Bishop was preferred before the Rest and this custom at length produced the Pope with his Monarchy Resp ad decion rationem Campiani p. 51. and elsewhere he thus speaks of Aerius his Heresie And truly if to condemn Prayers for the Dead and to make Bishop and Presbyter equal be Heretical Nihil Catholicum esse potest nothing can be Orthodox and Catholick That passage in Mr. Tract of Schism p. 13. Hales of Eaton is as memorable as its Author They do but abuse themselves and others that would persuade us that Bishops by Christs institution have any superiority over men further than Reverence or that any is superior to another further than positive order agreed upon among Christians hath prescribed Nature and Religion agree in this that neither of them hath any hand in the Heraldry of Secundum sub supra all this comes from composition and agreement of Men among themselves wherefore this abuse of Christianity to make it Lacquey to Ambition is a Vice for which I have no extraordinary name of Ignominy and an ordinary one I will not give it lest you should take so transcendent a Vice to be but trivial The most Excellent Arch-bishop Usher both in his Writing and Discourse acknowledged these Orders to be the same that the difference was only in degree that Bishops ordained as Presbyters but regulated the Ordination as Bishops and would not endure to hear the Ordination of the Reformed Churches condemned In his Reduction of Episcopacy Printed by Dr. Bernard he proves both by the words of Paul of Tertullian P. 2 3. and the Order of the Church of England that Spiritual Jurisdiction belongs to the Common Council of Presbyters in which the Bishop is no more than President and page 6. has these words True it is that in our Church this kind of Presbyterial Government hath been long disused yet seeing it still professeth that every Pastor hath a right to rule the Church from whence the name of Rector was also first given to him and to administer the Discipline of Christ as well as to dispense the Doctrine and Sacraments and the restraint of the exercise of that Right proceedeth only from the Custom now received in the Realm no man can doubt but by another Law of the Land this hindrance may be well removed And to say the Truth this was the general opinion of the Church of England for many years after the Reformation and very few even of the Bishops themselves opposed it Till the Treaties about Marriage with Spain and France became the great occasion of corrupting the Court and Church and letting in a sort of Men who in pursuance of secret Articles were to effect an accommodation with Rome Vid. Dr. Heylin's Cyprianus Angl. Mr. Baxter against a Revolt to a Forreign Jurisd p. 25. alibi See also the late Bishop of Hereford's Naked Truth and therefore must settle the Jus Divinum of the Prelacy as the Council of Trent had done before them by taking the power of opposition and dissent out of the hands of the inferiour Clergy who generally abhorred the design from that time this new Doctrine has much grown upon the Nation and with a great deal of noise and confidence has been asserted by the main bulk of the Ecclesiasticks and yet some few of the most learned of them have declared against it I shall onely mention two both of eminent note and figure in the Church at this day I mean the Bishops of Worcester and Salisbury For the Bishop of Worcester I have cited his Irenicum so often already that it would be in vain to add any thing more the main design of that learned Tract especially the latter part of it is to prove that God has not by his Law settled any form of Church Government and he has for ever ruined the pretensions of Episcopacy to a Jus Divinum they say indeed he has retracted that Book but as long as he has not destroyed the reason of it we are well enough for it is upon the reason of the thing not the authority of his person how great soever that we depend and till that Book be undone as well as unsaid it will remain in full force and virtue for reason is always the same though Men and their Interests may vary The Bishop of Salisbury inferior to none in all the accomplishments of Gentleman Vindication of the Church of Scotland p. 306. States-Man and Divine spoke his thoughts freely at a time when Prelacy was in its Zenith thus At first every Bishop had but one Parish but afterwards when the numbers encreased that they could not conveniently meet in one place and when through the violence of persecution they durst not assemble in great multitudes the Bishops divided their charges into lesser Parishes and gave assignments to the Presbyters of particular Flocks which was done first in Rome in the beginning of the second Century c. And P. 310. I do not alledge a Bishop to be a distinct office from a Presbyter but a different degree of the same office c. P. 331. I acknowledge Bishop and Presbyter to be one and the same office and so plead for no new Office-bearer in the Church the first branch of their power is their authority to publish the Gospel to manage the worship and dispense the Sacraments and this is all that is of Divine Right in the Ministry in which Bishops and
Ghost teach us in sundry places of Scripture saying Mercifulness and Alms-giving purgeth from all Sin delivereth from Death and suffereth not the Soul to come into darkness alledging for it Tobit 4. v. 10. and the saying of the Son of Syrach That Alms maketh an Atenement for Sin There are many good Petitions in the Liturgy and good Directions in the Rubrick which we could some of us freely use but we cannot prevail with our selves to Assent to that Notorious Mistake in the Rule for finding Easter nor can well digest that Complemental Prayer Those things which for our Unworthiness we dare not and for our blindness we cannot Ask vouchsafe to give us for the worthiness of thy Son There are excellent Lessons taken out of Scripture and appointed to be Read which our Ministers would gladly do but we cannot approve of those fulsom Apocryphal Tales 〈◊〉 ch 3. ch 5. and 6. about Sarah the Daughter of Reguel and her infernal Spark Asmodeus that killed all her Husbands before they lay with her till at length the Angel Raphael put them into a way to get rid of the Amorous Fiend by burning the Intrals of a Fish which it seems had such a Super-sulphureous stench that the Devil himself could not endure it but quits the Room and his Mistress to the enjoyment of his Rival Tobias I might take notice of the strange and self-contradicting Stories that this pretended Angel told them Of the many odd and gross things we have in Judith and in Ecclesiasticus as where we are disswaded from receiving Strangers to our Houses Ecclus ch 11. v. 34. To be read Octob. 25. for says the Book He will disturb thee and turn thee out of thy own and we are bid give Alms only to the Godly but help not a Sinner give not to the ungodly hold back thy Bread and give it not to him for the most High hateth Sinners Chap. 12.1 2 3. let all Mankind judge how contrary this is to our Saviour's Command Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you that you may be like your Father which is in Heaven for he maketh his Sun to rise upon the Evil and the Good and sendeth rain on the just and on the unjust And yet this Apocryphal Doctrine is appointed to be Read in Churches as a Lesson To be read Octob. 30. Concil Laod. Can. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I fear too many have learned and this is part of the Book to which we must subscribe as containing nothing contrary to the Word of God and the Preface to the Common-Prayer Book says nothing is ordained to be Read but the very pure Words of God or that which is agreeable to them to which we must likewise Assent Many more such Passages might be and have been mentioned which contain things false or odd and ridiculous and wholly unfit to take up a place in so Sacred a Thing as the Worship of God There are many amongst us that would willingly submit to a Moderate Episcopacy according to Archbishop Vsher's Reduction but we cannot declare our Approbation of delegating the Power of the Keys to Lay Men nor dare our Ministers promise to Publish all such Excommunications as they send out which may sometimes be levell'd at the most Sober religious Persons in the Parish nor dare they consent to Publish the Absolution of Notorious Debauchees who have given no other Proof of Repentance besides Paying the Fees of the Court we dare not trifle with such things as these nor expose the Censures of the Church to that Scandal and Contempt they lye under by reason of such Practices When this Case was proposed to the Ministers of the Helvetian Churches before-mentioned That the Keys of binding and loosing are not used by the judgment of the Presbyters according to the Word of God but by certain Lawyers and made a Money Business and their advice was desired how far these things ought to be complied with They seem to be amazed at the thing Judgment of Forreign Divines p. 16. as altogether incredible and answer That though things which are ill done by one Party may be born with by another while they cannot change or reform them yet if they shall be forced not only to bear but to approve such things and to Assent to so manifest an Abuse we then exhort them that they will rather suffer any kind of Trouble than act herein against their Consciences 3dly We must not only use and approve these things but must Swear That we will not endeavour any Alteration in the Government of the Church this the Oxford Act requires of us and that in terms as Universal as can be and leaves us no liberty to explain our selves or to say that we will not endeavour by any unlawful means to do it And we remember very well how the Marquess of Argyle was dealt with for putting such a sence upon the like words It is not long since a Great Prelate of our Church openly declared That the Spiritual Courts are the great Grievance of the Nation and it is very hard we must be obliged to Swear that we will not at any time endeavour the redress of such a Common Nusance that we must not Study Write or Petition for it this was a clenching blow indeed to fasten and entail all the faults of the Constitution upon our Selves and our Heirs for ever This is a brief Account of those things that have made us Nonconformists and now keep our Ministers out of the Parish Churches those that would see them more largely and strongly and particularly argued are remitted to the Books before mentioned Let us now see what the Gentleman has said to Vindicate these Impositions and then I 'll bid him farewell till we meet again 1. He endeavours to justifie them by the like Practice amongst the Presbyterians mentioning Three significant Ceremonies imposed by them at the taking of the Covenant viz. The Person must be uncovered must stand up and the right hand must be lifted up bare and these he says were terms of Communion amongst them Now really for my part I am much confirmed in my dislike of these controverted Impositions because I find the Defenders of them are forced instead of justifying to recriminate and all they have to say is the Presbyterians were as bad as they when they had the Power in their hands and if there be any Strength in such a Reply it concludes against themselves for doing that which they condemn in others and all that it proves is that all Parties have been at one time or other transported into unreasonable Severities against each other and surely then 't is time for all to amend unless they resolve to perpetuate these Quarrels and to act them alternately in an Endless round There are not many Dissenters now alive that remember any thing of those days and fewer that were
any way concerned in them And many of those that were at that time most zealous in urging the Covenant and Engagement and Abjuration were the first that turn'd with the Times and became as Troublesome and Vexations on the other Side and yet the instance which this Gentleman brings ought to be a little examined for 't is neither Pertinent nor True as to Matter of Fact It is not pertinent because not appertaining to the ordinary Worship of God that which he calls the Rebellious Covenant was a Solemn Oath whereby Men bound themselves to endeavour in their Places a Reformation both in Church and State according to the Word of God and particularly to preserve the King's Person pursuant to which Clause Thousands of Scotch and and English hazarded all that was dear to them on the behalf of the Royal Family Royal Declar. at Dumferling Aug. 16. 1650. it was deliberately and voluntarily taken by King Charles the Second who professed himself deeply humbled for his Father's Opposition to it and that upon full perswasion of the Justice and Equity of all the Articles thereof he had Sworn and Subscribed it and was resolved to adhere thereunto to the utmost of his Power and to prosecute the Ends of it all the days of his life And it is certain the Restoration of that Prince is very much owing to the Sence which a great many had of the binding Power of that Covenant as Mr. Crofton shews in his Defence of it against Dr. Gauden Now this being a Solemn Oath must needs as all other Oaths require some signal Expression of Consent according to the Custom of all Civilized Nations in some this Consent is signified Viva voce in some by kissing the Book in Scotland by lifting up the Hand and as we had the Covenant from thence so their Signification of Consent was used also being more suitable for the expressing the Joynt Consent of a Multitude than any other but this is nothing to Mystical Ceremonies in the stated Worship of God if no more had been required of us in the late Troublesome Times than to kiss the Book when we were called to take an Oath there would not have been many Dissenters excepting those that scruple Swearing upon any Account Besides it is not true that this Covenant with the manner of taking of it was ever imposed as a term of Communion The House of Commons indeed and the Assembly of Divines took it and most of those that held any Office of Profit or Trust but it was never imposed upon any on Pain of Excommunication or Suspension from the Lord's Supper Rushworth's Coll. Part. 3. p. 475. it was to be tendered to all in general and an Exhortation drawn up for the satisfying of those that might scruple the taking of it but it was forced upon none by any Penalties Corporal or Spiritual if the Ceremonies and Subscriptions had been no otherwise imposed it had been happy for us The Presbyterians neither imposed nor used any Mystical Ceremonies of their own devising in the Worship of God they never tied Men up to the Words of their Directory nor required any to Subscribe to it or declare their Assent and Consent to all things therein contained they never obliged Persons to Swear against endeavouring an Alteration but bound themselves to promote a Reformation of whatever should be found to be contrary to the Word of God and therefore they gave no Presidents for what has been done against them in the late Reigns 2. The Gentleman tells us the Apostles made meer Ceremonies Terms of Communion in their days which is not true and yet if it were would not justifie others in doing so who have not the Commission and Power which the Apostles had The Gentleman instances in having all things Common in their Love-Feasts and in the holy Kiss and affirms that these were meer Ceremonies imposed by the Apostles as terms of Communion but he 's miserably out all along As to the Custom of having all things common nothing more evident than that it was a thing purely voluntary and imposed upon none St. Peter tells Ananias Whilst it remained it was his own Acts 5.4 and after it was Sold it was in his Power he might have done with it what he pleased but the Sin was Lying against the Holy Ghost in pretending they had dedicated the whole to God when part was kept back surely this was more than the omission of a meer Ceremony And he is not more happy in the second instance of the Love-Feasts for as they were no Parts of Religious Worship but either going before or immediately following the Eucharist so it no where appears that they were ever instituted by the Apostles at all much less imposed as terms of Communion and though some Learned Men think the Apostles recommended them to the Churches yet I see nothing in Scripture to ground such an Opinion upon but rather on the contrary for 1 Cor. 11.20 21. the Apostle does not only reprove them for their Disorders in those Feasts but seems to disapprove of the very thing it self and advises them rather to Eat their Meat at their own Houses than to make those Solemn Assemblies Places and Times of such Feasting And the Learned Dr. Lightfoot seems to have a great deal of reason for what he says upon this place viz. That the Jewish part of the Church retained something of the Old Leaven and could not forbear Judaizing in this Ordinance of the Lord's Supper and therefore it must be attended with a Feast as the Passover was And he observes that the Apostle does not only find fault with their abuse herein but with these very Feasts themselves in that they dishonoured the Church by bringing their Meat into it which they should rather have eaten at their own Homes And as ridiculous it is to say that the holy Kiss was imposed by the Apostles as a term of Communion it was indeed the manner of Friendly Salutation a meer Civil Rite used amongst Jews and Gentiles as well as Christians and the Apostles Command relates only to the sincere chaste and honest use of it as became Persons devoted to God and that they should not suffer that Token of Respect to degenerate into an Hypocritical or Lascivious Complement It is so far from being plain that these things were imposed as terms of Communion by the Apostles That it is certain from their own words They determined to lay no burthen upon Christians but necessary things that is things that had some good tendency for that is the softest sence that the word Necessary will bear and our English Ceremonies by the Acknowledgment of all can never come under that Denomination And indeed if the Apostles had made these things terms of Communion in the Catholick Church they must have remained so to this day unless by some latter Apostolical Edict repealed for who will dare to alter the Apostolical terms of Communion and it may be this
of Salisbury who has obliged us with the Account of these Letters adds that he saw other Letters wherein it was asserted that both Cranmer and Ridley intended to procure an Act in King Edward's Reign for the abolishing of the Habits and that they only defended their lawfulness but not their fitness The same Learned Prelate who favoured the World with these ingenious Letters whilst he was beyond Sea has discovered the same Integrity and Regard to Truth and Moderation since his return and in the presence of the most August Assembly expresses himself thus Here suffer me to tell you that in the beginning of Queen Elizabeth's Reign our Adversaries saw no hopes of retrieving their Affairs Dr. Burnets Thanksgiving Serm. before the House of Commons Jan. 31. 1688. which had been spoiled by Queen Mary's Persecution but by setting on foot Divisions amongst Protestants upon very inconsiderable matters I my self have seen the Letters of the Chief Bishops of that time from which it appears that the Queen's stiffness in maintaining some Ceremonies flowed not from their Counsels but from the practices of some disguised Papists And I have had in my hand the Original Journal of the lower House of Convocation in the fifth year of that glorious Reign in which the matter of the Ceremonies was first argued and when it came to the Vote it was carried by the greater Number of the Voices of the Members that were present to lay down all those Subjects of Contests but the Proxies turned it to the severer side How unhappy the Effects of this Act for Conformity were which in the Convocation turned upon so narrow a Point may appear by the words of a worthy Person then living which are these For some five years together before the Subscription was urged Mr. Nichols Plea of the Innocent p. 206 207 there was such Unity amongst the Ministers and they joyned together in all places so lovingly and diligently that many thousands were converted from Atheism and Popery but when Subscription was urged many godly worthy learned Preachers were silenced and deprived the Nation distracted many good Persons grieved and offended and Papists and wicked men encouraged and emboldened These things were so obvious that divers Lords of the Privy Council earnestly sollicited for Moderation and in an excellent Letter to A. See the Letter at large in Fuller C.H. Book 9. p. 151. Bishop Whitgist and the Bishop of London set forth that a great number of Learned and Zealous Preachers were suspended from their Cures and the County of Essex and other Places and many of their Rooms filled with Persons neither of good Learning nor good Name but chargeable with great faults as Drunkenness Filthiness Gaming Haunting of Ale-houses c. wherein they earnestly entreat the Prelates to take some charitable consideration of these Causes that the People of the Realm may not be deprived of their Pastors being Diligent Learned and Zealous though in some Points Ceremonial they may seem doubtful in Conscience c. Subscribed by the Lord Burleigh Earl of Shrewsbury E. Warwick E. Leicester L. Howard J. Croft Hatton Walsingham But they were put off with the common Answer that the Ministers were Factious and Contemners of the Ecclesiastical Laws and Authors of Disquietness and must not be suffered to exercise their Ministry without further Conformity Not long after Ibid. p. 174. these things were taken notice of in Parliament and the Honourable House of Commons Passed some Bills in favour of the Nonconformists but the Arch-bishop was importunate with the Queen not to give her consent and so nothing was effected Still the Nation grew more and more sensible of the ill Consequences of the Bishops proceedings and in the year 1587. The House of Commons presented to the Lords Spiritual and Temporal a Petition in sixteen Particulars some against scandalous and insufficient Ministers others desiring the abatement of certain Oaths and Subscriptions tendred to persons at their entrance on the Ministry and yet not expresly prescribed by the Laws of the Realm and that Ministers might not be troubled for their omission of some Rites Ibid. p. 191. prescribed in the Book of Common Prayer c. And divers of the Lords approved of this Petition and spoke to it But the Arch-bishop betook himself to his old Weapon cries out the Church was a falling O Dea. cert makes his Prayers to the Queen calls her a Goddess and carries the point against them all Having thus baffled the Parliament they proceed to the Imprisonment of Mr. Cartwright the silencing of Mr. Travers of whom Dr. Fuller gives us such a Character P. 216. as is no way to the credit of those that dealt so harshly with him But this was not all Mr. Udall and divers others were condemned to dye for writing against the Male Government of these Ecclesiasticks which was now become a capital crime by one of the greatest stretches of Law that ever was heard of in England P. 222. We now come to the Reign of K. James the first and here I think it may be seasonable to wipe off that Dirt which T. W. has cast upon the Vindicator for saying that when this Prince ascended the English Throne the Prelatick party dreading lest the Puritans should have too great a share of his favours Bent all their Studies to create prejudices in him against them The Citizen replies The ill opinion which the King had of the Puritans was founded upon his own experience and published long before he had any converse with the English Bishops and transcribes a passage out of his ΒΑΣΙΛΙΚΟΠΔΩΡΟΠwhere He says Take heed my Son of such Puritans very Pests in the Church and Common-wealths Whom no Deserts can oblige c. But the Gentleman ought not to have insulted over his Adversary in such opprobrious Language till he had considered That not a word of this was intended of the English Puritanes concerning whom the Vindicator spoke For this Prince had but a little while before writ three Letters to Queen Elizabeth in favour of them and therein speaks very honourably of Mr. Cartwright and Mr. Udal who were esteemed the Leading Men of that party And kindly interceeded for those that Dissented from the Bishops in the things at that time controverted amongst them Nor by the word Puritan did the King mean the Presbyterians as such if we may believe his own words in the Preface to the aforesaid Book wherein he declares That the Name Puritan did properly belong to that Sect amongst the Anabaptists called The Family of Love Because says he they think themselves Pure and in a manner without Sin the only true Church and only worthy to partake of the Sacraments of this special Sect I principally mean when I speak of Puritans divers of them as Brown Penry and others having at sundry times come into Scotland to saw their Popple And indeed I give this Title to such Brain-sick and heady Preachers
from London to the Presbytery of Edenburgh Calder p. 474. after it was Revised by the King 's own Hand The words are Beloved Brethren after my hearty Commendations these Presents are to shew you that I received Two of your Letters One directed to His Majesty the other to my Self for my Perusal the same I read closed and three days before the Conference delivered into His Majesties Hand and received it back again after some short Speeches upon those words in your Letter the Gross Corruptions of this Church which were then expounded and I was assured all Corruptions dissonant from the Word of God or contrary thereunto should be amended The Twelfth of January was the day of Meeting at which time the Bishops were call'd upon and gravely desired to advise upon all the Corruptions of this Church in Doctrine Ceremonies and Discipline and as they would answer it to God in Conscience and to His Majesty upon their Obedience that they should return the Third day after which was Saturday Accordingly they returned to His Majesty and when the Matter was propounded to them as before they answered All was Well And when His Majesty with great fervency brought instances to the contrary they upon their Knees with great earnestness craved that nothing should be altered lest the Popish Recusants punished for Disobedience and the Puritans punished by Deprivation ab officio beneficio for Nonconformity should say they had just Cause to insult upon them as Men who had endeavoured to bind them to that which by their own Mouths now was confess'd to be Erroneous After five Hours Dispute had by His Majesty against them and his resolution for Reformation intimated to them they were dismissed for that day c. but it appears by the result their importunity overcame him at last Dr. Fuller observes That whereas before this Conference it was disputable whether the North where he long lived or the South whither he lately came would prevail most on the King's Judgment in Church Government now this Question was clearly decided I hope now the Vindicator may be allowed to have some Grains of Shame and Modesty common to Humane Nature though he ventured to say That the English Prelates flattered King James into an ill Opinion of the Puritans and the thing is not so plain or known a Contradiction as the Citizen pretends and for him to tell the World at this time a day of the famous Piety and Virtue of that Prince is ridiculous enough Alas the History of his Reign is too well known his Contending with Parliaments his Encouraging of Papists his Secret Articles upon the Treaties with Spain and France his greedy Desire of Arbitrary Power his Prostituting the Honours and Wasting the Treasures of the Nation after a most inglorious manner produced those ill Effects under which these Kingdoms have laboured and languished ever since till by the late happy Revolution our Antient Rights and privileges were raised out of the Grave recognised and settled upon their true Basis once more The Unhappy Government of K. Charles the First is now sufficiently Unveiled especially by Rushworth's Impartial Collections The Vindicator briefly hinted at those Irregular and Arbitrary Practices that forced the Parliament to take up Arms for the Defence of their Liberties and for rescuing the King out of the hands of those Councellors that had so fatally misled him T. W. calls this Notorious Calumny and says he could answer all the Instances particularly but he refers to the Rolls and Acts of Parliament The Vindicator is willing to joyn issue with him here and appeals to the several Petitions Remonstrances and Speeches made in Parliament as they stand upon Record in the Journals of both Houses and they are now made so publick that no Man but one who has no Reputation to lose would have offered to deny that which all the Nation that can read Books know to be true And I will also tell him that there is not one passage mentioned by the Vindicator concerning the Male Administration of that King but what he may find in the Supplement to Baker 's Chronicle a History never suspected for Disloyalty but evidently partial the other way The Vindicator renew'd the Challenge to Name four Persons in that Parliament Dr. Burnet tells us the Duke of Hamilton was dissatisfied with the Courses some of the Bishops had followed before the Troubles began and could not but impute their first rise to the Provocations that had been given by them Memoirs p. 408. that were not in full Communion with the Church of England when the War began It is true many of them that were for Episcopacy were highly offended at the Behaviour of some of the Bishops as appears by the Speeches of the Lords Falkland and Digby both great Royalists and for my part I desire no other Evidence of the intolerable Usurpations of the Laudensian Party than what those Noble Lords have given us which being now in so many Hands by the Publishing the third part of Rushworths Collections I will not transcribe The Nonconformists indeed generally joyned with the Parliament in that Cause which was doubtless as just and necessary when first undertaken as ever was carried upon the Point of a Sword But that it was without the least design upon the Kings Person their Solemn League and Covenant plainly proves and the many Declarations and Remonstrances which they afterwards made when they saw new designs laid and pursued In the Year 1648. When the Republican Faction was at the highest the Ministers called Presbyterian in and about London fearing that which afterwards happened boldly Published a Vindication of themselves and Exhortation to the People part of which I shall here Transcribe to let the World see how shamefully they have been abused about the Death of that King their Words are these To this Vindication we are compell'd at this time Vindicat. of the Minist Printed for T. Underhil Ann. 1648. Subscribed by C. Burgess D. D. W. Gouge D. D. E. Stanton D. D. T. Temple D. D. G. Walker E. Calamy B. D. J. Whitaker D. Câ—wdrey W. Spurstow L. Seaman D. D. Sim. Ashe T. Case N. Proffect T. Thorowgood E. Corbet H. Roborough A. Jackson J. Nalton T. Cawton C. Offspring Sa. Clark Io. Wall F. Roberts M. Haviland J. Sheffield W. Harrison W. Jenkin J. Viner E. Blackwel J. Cross J. Fuller W. Taylor P. Witham Fra. Peek Ch. 〈◊〉 J. Wallis T. Watson T. Bedford W. Wickins T. Manton D. D. Tho. Gouge W. Blackmore R. Mercer R. Robinson J. Glascock T. Whately J. Lloyde J. Wells B. Needler N. Staniforth S. Watkins J. Tice J. Stileman Jos Ball. J. Devereux P. Russel J. Kirby A. Barham because there are many who very confidently yet most unjustly charge us to have been formerly instrumental toward the taking away the Life of the King and because also there are others who in their Scurrilous Pasquils and Libels as well as with their Virulent Tongues represent us