was the Will of GOD that such an Officer as a âshop over Presbyters should be in the House â GOD that they might obey him in the LORâ 3. The Apostle in the following Words giveâ Warning that after his Departure grievous Wolvâ shall enter in among them not sparing the Flock aâ verse 30. of their own selves shall Men arise speaâing perverse things to draw away Disciples after theâ Yet for all this Danger he giveth no Direction set up a Bishop over other Ministers for presâving the Flock nor any Intimation that it wâ the Will of GOD to provide such a Remedy aâterwards But requireth the Pastors to Watch aâ commendeth them to GOD and the Word of hâ Grace which was able to Build them up wheâ by we may see they are remitted to the word for Dârection in what concerneth his Church and nâ to invent without the Word a Remedy of theâ own devising 4. From the same Scripture â are also instructed that the instituted Pastors â the Church are to feed and take heed unto all â Flock over which the Holy Ghost hath maâ them Overseers And therefore Gospel-Ministeâ are to have no greater Charge than such as thâ may perform all the Duties belonging to a Pastoâ to all the Flock And if any Minister assumâ greater Charge than he can perform these Duâ unto then it is not that Charge that the Holy Ghâ hath committed to him If it be said that the Bishop feedeth the Flock â his Substituts such as he is pleased to appoint Answ But quo jure by what Right or Authoâty can he substitute another to do that which he âth assumed for his own Work and personal Perârmance it was a doubt that the learned Sir Franâ Bacon said he could never be resolved of how a Man that had a Trust committed to him for his perânal Faithfulness could delegate that Trust to another âd if a Bishop say he never engaged to Feed so âany then it may be justly replyed he was never âastor to so many Why then should he presume âe Title and Name of their Pastor When he ââweth it simply impossible for him to Teach âd Feed them or the twentieth part of them acârding to the Duty of a Pastor It 's also to be observed that as by this and maâ other Texts the Ministers of the Gospel have âual Pastoral Authority de jure so we find in the âriptures that de facto they are placed in Possessiâ of this Ministerial-Power and exercise it with âvine Approbation For Presbyters ordain Miâsters as 1 Tim. 4. 14. and are therein approved â the Apostle Timothy being charged not to neâct the Gift he had thereby received 2. A Comânity of Presbyters exert their Power in Church âscipline and are required by the Apostle so to â 1 Cor. 5. 4. and 5. verses This Sentence was âicted by many not by one assuming the sole Power of Jurisdiction to himself which is câsonant to our Saviours Doctrine Matth. 18. 1â who requireth the offended Brother to tell â Church not a single Person if Christ had coâmitted the Power of Discipline to One than â Complaint of the offended Brother should hâ been to that One for to whom should he Coâplain but to such as had Power to do him Justiâ and remove the Offence But we see Christ's âpointment is not to make Application to One â to the Church Therefore it 's no Institution Christ that authoritative Church-Power be loâed in one Person So also we find that Presbyters are Constituâ Members of that famous Juridical Synod at Jeâsalem Acts 15. the Apostles and Elders came to âther to consider the Matter in which Assemâ there is not one found to Over-rule the Rest â assuming a negative Voice Though some presâ had more just Authority in the Church than â now on Earth can pretend to yet all had fâ liberty to speak their Judgement and all carâ by Suffrages and that which was concluded plâed the Apostles and Elders and is published in â Name of the Apostles and Elders whereby it's parent that in the Apostles time Presbyters â in the actual exercise of Church-Government âtherwise the Decrees of the Synod had never â published in their Name We shall not at prâ multiply Arguments but let these three be duely ânsidered 1. That the Office of a Prelate canât be found in the Roll of Church-Officers 2. ârists Discharging his Ministers to be one of âem Greater than another And 3. The Diâe Institution of parity among Ministers Object Timothy and Titus are called Bishops in â Bibles therefore Bishops are by Divine Instiâtion Answ All Gospel Pastors are Bishops accorâg to the Word of GOD and therefore tho' âey were Bishops which cannot be granted ât the Episcopal Cause gaineth nothing because âshops above Presbyters are never found in our âbles 2. These Postscripts to the 2d Epistle to Tiâthy and the Epistle to Titus are not Canonick âripture but added several Ages after the Canon Scripture was closed and after the Church beân to degenerat which is irrefragably evinced Mr Pryn in his Unbishoping of Timothy and âus and is acknowledged both by Papists and âers that the most antient Copies have no such âstscripts and therefore our Bibles have these âstscripts still at some distance from the rest of âse Epistles But the Difference is not altogeâer so observable now as formerly when these âstscripts were purposely Printed in very smal âaracters to make the Difference discernable by all who read them 3 Timothy is expresly âled an Evangelist 2 Tim. 4. 5. and therefore coâ not be a Bishop neither in Scripture sence aâ Pastor to a particular Flock whom he might pâsonally oversee nor in the Prelatical sence as a âocesan Bishop because an Evangelist was noââmited to any particular bounds as hath been cleâed already And to say that Timothy was Bishâ of Ephesus is against reason for Timothy was pâsent with the Apostle Paul when he commitâ the Charge of the Flock to the Presbyters in coâmon but no mention of Timothy as their Bishopâ whom the Charge had chiefly belonged if he hâ been the only Bishop of Ephesus As for Titus he was employed in the like Gâpel-Service from one place to another as Timâ was But it 's said Tit. 15. That he was left in Cretâ ordain Elders in every City therefore he had Episâpal Jurisdiction Answ 1. Timothy and Titus were both exâordinary Officers in the Church as appears â their constant Travels from place to place thâ Work being to erect Churches and plant Bishâ or Presbyters in these Churches but not to Bishops of them themselves their Power beâ greater than ordinary Bishops or Pastors as is â served by Chrysostom on Eph. 4 that their Work â to plant Churches and Bishops or Elders to be theiââdinary Pastors 2. Seing Titus was to ordain Elâers in every City of Crete then where was his own âiocess For it cannot be supposed that he did ârdain himself Bishop of one of these Cities 3.
obtaining peace to her self 2. Tho' this be the strongest Effort and most âlausible Argument that the Episcopal Cause can âaim Yet when pondered in the Ballance of the âanctuary it 's found light because first Christ did âre know all the Trials Temptations and Events âat should befall his Church yet he saw it not fit â prescribe any such Remedy who is faithfull in âl his House the Government is upon his Shoulârs and the House is his own if any Man acâse him for omitting so necessary a Mean as is âretended for the good of his Church let him âonsider how he will give an account when he is âdged by the same Lord of his House for his âre and faithfulness hath fully appeared already â setting so many Officers in his House as he âought necessary And therefore if an Oecumeâk Council were assembled more full than ever yet appeared in the Christian World they couâ not jure set another Officer in the House of Goâ to Command and bear Rule over these Officeâ whom Christ hath entrusted to Feed his Flocâ though Dr. Stilling fleet now Bishop once sceptiâ as to any particular Form of Church-Goverâment hath taken much pains in his Irenic to peâswade the World that it 's left to Humane Prâdence whither the Church be Governed by Bâshops over Presbyters or by Ministers in pariâ of Power And strenuously opposeth the Diviâ Right of Prelacy yet since he ascended and fiâed in that Orb himself tempora mutantur nos mâtamur in illis Presbyters are now so contemptibâ in his Eye that if his new Labours and Argumenâ can prevail they shall not so much as be tolleraâed to Labour in their Masters Vineyard Aureus heu fragilem confregit malleus urnaâ That his Book is so answered that many douâ his Confidence to give it a Reply but leaving hiâ from whom better things were expected 3. Consider that if Bishops be set over Presbâters for Preservation of Unity in the Church thâ some new Order must be set over these Bishops fâ they may fall out by the Way as well as other Bâthren as they often do and these who are set âver them may likeways fall into Divisions for iâ rare to see Promotion make Men more Lowly aâ Meek Archbishops and Metropolitans haâ been scandalously divided by their own Pride to âe height of Excommunicating one another ând when all these fail so that Unity is not obtainâd whether shall Men go next if not to a principiâm unitatis caput Eclesiae to whom all must subâect And thus it was indeed that the Pope ascenâed his Throne and as many have observed and âe Groaning Church under that Tyrranny yet ândeth the Remedy proved worse than the Disâase this manner of Cure to elevate some Miniâers above the Station that Christ had placed âem in and Robbing other Ministers of their âe Right Could never have good Fruit nor âd ever Men ground to expect GODS blessing âon such an unwarrantable and audacious Preâmption Object Presbyters do voluntarly Elect and set â Bishops to have Authority and Jurisdiction oâer themselves and therefore though they be now âeprived of Jurisdiction they have no Cause to âomplain for violenti non fit injuria blame themsves Ans 1. If Presbyters chused and made Bishops âer themselves as we grant is said to be done at âexandria then Presbyters had all that Power â Jurisdiction at first intrinsecally in themselves âr they could not give that to others which was ât their own and this of it self is yeelding the âuse when it is acknowledged that Presbyters had the Original Ministerial-Power by CHRISâ Commission 2. It was not in the Power of Presbyters to âlienate that Power which Christ had conferred âpon them for id possumus quod Jure possumâ Christ having bestowed upon them full Pastoâ Authority by what Warrant could they give tâ away to another or any part of it For it was gâen to be exerted by themselves in their Person Service according to their Masters Directions their Master had thought fit to lodge that Poâ in the Hands of others he would have bestow it himself but never left it to their Option to Sâ or Give away his Gifts and so disable themselâ for the Trust and Service he committed to thâ besides that it is inaccountable Ungratitude â Contempt of their Master to throw away â Commission and let others Dispose of it as tâ please And whoever have done so we are thereby obliged to the like Practice 3. If this be the deed of Conveyance whereby âshops over Presbyters have obtain'd a Right â Title to sole Jurisdiction in the Church then tâ cannot say they have this Right and Title fâ Christ It 's a Gift of the Presbyters but not a â of Christ And a very dishonest Gift Dishonoâble both to the Giver and Receiver Yet there are many Reasons to perswade the inadvertent succumbing of some Presbyâ âve great Occasion for the rising of Prelacy pauâtim by Degrees For first Some Ministers being seated in Places of Emiâncy in the World specially Great Cities in conârmity to the Civil Government and Jurisdiction â these Places the Ministers of these Places had âo early some Titles of Honour not common to â other Ministers 2. And if they were eminent âr Abilities and Prudence or of long standing in âe Ministry When other Ministers and they âd meet together for the Affairs of the Church âmmonly such Men were Chosen to preside for âe orderly Management of their Judicatories as âolocutors or Moderators Which cannot be ânting without Confusion yet he who did Preâe had no power of Jurisdiction over the rest it reâaining in their Power to choose another for that ârvice as they should see it expedient But 3. his sometimes falling into the hands of ambitiâs Men made interest not only for their conuance but for their farther Promotion usurpâ upon other Ministers who were more meanly âated untill they had wrested Power out of their âands and did appropriate all Jurisdiction to âemselves the other Ministers sinfully succumâng under this Usurpation untill there was no âtrieving of what they had Lost Our 2d Exception is your Liturgy which after ârious Perusal we cannot approve not that we are against a general Directory for decent Order Gospel-Administrations that each part of Wâship have its due place This we acknowledge be necessary And therefore all the Reformâ Churches have provided themselves with suâ Directories But that which we cannot compâ with is such a Form of Divine Service or Worshâ as is Composed by a few and peremptorily iâposed on others so as that Form of Worship sâ be used and no other Our Reasons are First no Liturgy or stinted Form of Worshâ was either Composed Used or Imposed by tâ Apostles or any Gospel-Ministers in the first âges of the Church If any Affirm there were suâ Forms it 's their part to make them appear whiâ hath never yet been done but by a manifest Fâgery of the Apostle James
a little nearer the propoâd Query being required to give it a positive âesolution And as hitherto so GOD willing in âhat remains nothing shall be said in Heat or âitterness but with that Temper and Moderaâon which becometh Christians sensible of the âo by our continued Rent and Divisions only â the Matters of GOD it 's not in our Power to âme and go at pleasure But that nothing may âe wanting on our part for convincing and if âossible satisfying all concerned We shall adâyn these Considerations following First Concerning fixed Communion with the Parish Châches Secondly Concerning occasional Commânion And Lastly When these of our Perswaâon want Ministers of their own For the First We humbly Assert that in tâ Communion whereof we are Members our Miâsters are Elected and Ordained according to Scâpture-Patern VVe have the VVord and Sacâments administred in their native Simplicity aâ Purity according to the Rule of the Gospel Aâ therefore have no Reason to Desert our own aâ Joyn in another Communion wherein so maâ Administrations are exceptionable as hath beâ already instructed And be not offended if â Assert farther the Way of our Worship to be nâ only more agreeable to the Scripture but also bear a greater Semblance to the primitive Churâ in Her purest Ages though Antiquity be oftâ pretended as the strength of your Cause It wâ the Advice of a Great Man of your own Perswaâon that you should not go too far back lest you be foâ pecking toward the Scots Presbytery 2. Seing GOD in his great Mercy hath bâstowed on us his Ministers and Ordinances in pârity without the mixture of humane Inventioâ and hath by his good Hand upon us ever since tâ Reformation kept us in the Possession of thâ his great Benefits though not always alike âberty for publick Administrations we should â âe cannot now resile from that degree of Reforâation which GOD hath mercifully brought us ânto without sinfull Defection on our Part but âratefully retain what we have attained unto not âaring to take the Guilt upon us of deserting pure Ordinances and Joyn with others unless you can âonvince us that our Exceptions are Groundless âr give sufficient Reason for such Conviction âhich We are alwayes ready to Hear But bare âaying they are Groundless cannot convince us â it be said that neither your Church-Communiân nor ours is fully Perfect it shall be readily granâed yet we are commanded to hold fast that which â Good and to stand fast in the Liberty whereâith Christ hath make us free and not be inângled again with the Yoke of Bondage 3. If there were nothing in Difference between âe two Communions but things Indifferent which âight be done or not done without Sin then we Confess there were no Cause to keep up separate âssemblies but one should be made of both But â is not a Matter of indifferency what Governâent of the Church a Christian is obliged to own ând subject to by the Laws of Christ nor can it âe a Matter indifferent what Worship a Man renâreth to GOD whether commanded or not âany Ignorant People are deluded by telling them âhere is nothing between you and us but a few âarmless indifferent Ceremonies that no man should make a Scruple of And thereby impressing thâ with an uncharitable Opinion of Dissenters â Men straining at Gnats But are not so just as â tell them that Dissenters neither think nor oâ them Indifferent but Sinfull and Prove them â be so being obtruded on GOD as Worship witâout His Command 4. There is no just Cause to Censure our â Joyning in publick Worship Communion wâ you For ye have cast us out of your Communiâ by the Canons of the Church you Adhere to â appeareth by Can. 10th and Can. 11th wheâ it 's said such as maintain other Meetings then â allowed by the Laws of the Land and call themselvâ true Churches are to be Excommunicated but so it â that we freely Confess frequent Meetings not aâproved by the Laws of Men though in no Coâtempt of the Laws but judged our Selves bouâ rather to Obey GOD than Men and to hold â publick Worship to GOD for his Glory and oâ own Edification So far as we were not impedâ by our Persecuters And for our being true Chuâches we do also Assert it being Members of tâ true Catholick Church adhering to Christ tâ Head his Word and Ordinances And as â are particular Churches of Pastors and Peopâ assembling together for the Worship of GOâ are integrating parts of the whole and Canon ââ we are actually Rejected because it 's said such â affirm the Rites and Ceremonies of the Church of Engl. âay not with good Conscience be used and subscribed unâ are Excommunicated ipso facto this is hard meaâre for hereby we are Excommunicated before âe be heard and without any Reason to convince âs that it 's a wicked Errour to Deny the Use or âubscription to these Rites and Ceremonies But âhus we stand Excommunicated and shall not accorâing to the Canon be restored untill we Repent Publickly and Revoke such wicked Errours Though we cannot be convinced that it is an Erâour yet we shall not be restored except we come â as Penitentiares which is no great Encouâagement that suffering Penance must be the first âtep of our Conformity if you keep by your âules And how come ye to Invite or Quarrel âs for not Joyning in your Communion seing you ânnot receive us before we publickly Repent ând we in the mean while declare our selves not âuilty so that we can neither Repent Privately âor Publickly for denying the Use or Subscripâion to the Rites and Ceremonies of the Church 5. It 's a great Discouragement to be of your Communion that your Ministers enter not their Charge by the Election and Call of the People being âheir Priviledge by Scripture-Patern to chuse Church-Officers as Acts 6. The which Priviledge âas allowed and continued for several Centuries ân the Primitive Times Cyprian presseth it with great Vigour and as we heard from him alreadâ that a Bishop or Pastor was to be Elected in tâ sight of the People and by the Suffrages of tâ whole Fraternity It 's thought unreasonable tââ a Man should be constrained to trust the Health â his Body to a Physician of whom he has no knoâledge whether he be either Skilfull or Faithfuâ when he may have others of whose Judgment anâ Fidelity he approveth How much less should Mâ be forced to trust the Charge of their Souls â Men whom they know not approve not nor evâ consented unto or desired to be their Ministerâ Yet they must take him who is Appointed whâther they will or not or want if it were to theâ Lives end they shall have no Liberty to Elect ânother If any Object that People may erre in their âlection It 's soon answered that so may one Mâerre in his peremptory Determinations as well Hundreds or Thousands many of whom may bâ judicious Christians Rationally
âeing he was to Ordain Elders in the plural numâer in every City and by the Scripture these Elâers are Bishops then mo Bishops then one was â be in every City which is contrare to the Episâopal Constitution 4. If it be said that Titus âas Archbishop or Metropolitan Answ This âcketh nothing but Proof which no where can âe had For the primitive Gospel-Church knew âo such thing as either a Diocesan Bishop Archâishop or Metropolitan long after the Death of âimothy and Titus there being no certain Rule âor modeling of Diocesses until the Reign of Conâantine the Great at which time the Church did âollow the Civil Government as to Diocesses this âishop Stilling-fleet maketh out in his Irenic page â76 377. 5. There is nothing to be found in âe Scriptures to countenance this Assertion that âitus was Archbishop of Crete all that can be said is âat he was sent to Crete upon a piece of special serâice for the Church which made him no more Biâop there then when he staid some time in other âlaces Aquinas run into the same Mistake as âo Dalmatia for because Titus went to Dalmatia âherefore he calls him the Bishop of Dalmatia 6. âf it be said that the least that Bishops can Gain from Titus being left to Ordain Elders is that âshops have sole Power of Ordination seing Tâ alone ordained Answ This is but to begâ Question for we deny that Titus was a Bishâ let that first be proved And 2. That he ordaâed as a Bishop And 3. That he ordained aloâ For his ordaining of Elders makes him no Bishoâ no more then the Apostle Pauls ordaining maâ him a Bishop they ordained as Extraordinaâ Officers in the Church making way for Bishoâ or Pastors and though Titus was invested wiâ extraordinary Power above any Bishop or Pastoâ yet that it self will not prove that he ordained sâ paratim without Presbyters Because he was Ordain Elders in the same manner that was the âstablished Way of the Church in conjunction wiâ Presbyters as the Apostle Paul did lay his hanâ on Timothy conjunctim with the Presbytry thâ is joyntly with a Presbytry Object 2. The Epistles to the seven Church of Asia are directed to the Bishops of these Chuâches because each of them is directed to one siâgle Person called the Angel of the Church Answ That these Epistles are directed to tâ Bishops of these Churches in the Scripture seâ we easily acknowledge but then no advantaâ to the Episcopal Cause is gained For if these Aâgels be Bishops and Bishops the same with Prâbyters then ye are just where you were not liâ âd one step higher than a preaching Presbyter or âospel-Pastor 2. Whereas the Angel is spoken unto in the sinâlar number you have no advantage by this either âr you shall find one and the same Angel spoken â in the plural number As to the Angel of the âhurch of Smyrna Rev. 2. 10 The Devil shal cast âme of you into Prison the Speech is directed unâ the Angel yet the plural number is used ãâã ãâã ãâã ãâã ãâã to âew that it 's not one single Person only that is deâted by the Name of Angel so also to the Angel âf the Church of Thyatira but unto you I say ãâã ãâã ãâã ãâã ãâã âere the Angel is expresly spoken unto in the pluâl number So that any Argument from the âame Angel utterly faileth you For though an âgel be named in the singular number yet that by âe Name Angel is understood a collective Body â Ministers is evident otherwise let any Man ânder a Reason why the Angel is spoken to in the âural number as mo than one And hereby we âve solid ground to think that the Angel is spoân to in the plural number purposly to obviat or ârrect the Misapprehensions of any who would âink that a Bishop over Presbyters is understood â the Word Angel Object 3 But the Government of the Church â Bishops having Authority Jurisdiction over âesbyters is so Antient that we cannot judge it â any lower Derivation then from the Apostles albeit we have it not by express Scripture Answ 1. If you have such a Government the Church by due consequence from any Scriptuâ of the New Testament We are ready to yeâ Subjection albeit ye cannot Prove it by exprâ Scriptures ye shall not be so hard put to it â for you only to Affirm and Assert it Apostoliâ without any Proof cannot convince Mens Judgâments and satisfie their Conscience in a matter so great Importance Your selves being Judge if you have Proof for it make it appear Bishâ Laud and some other Bishops with him said oâ publickly if Prelacy were not the Apostolick Gâvernment they would forth with throw away thâ Rotchets But they kept them as long as thâ could and the Proof went no further upon whiâ Mr. Pryne did challenge them for breach of Pâmise VVhy do ye not stop all our Mouths âproving your Assertion and so satisfie a great Bâdy of Protestants at Home and Abroad Who giâ Reasons from Scripture contrare to your Asserâon And to say it must be Apostolick because its Antiquity is little less then to say we will haâ it from them whither they will or not their Dâctrine and Practice refuse and yet it must be âtorted from them 2. We have made it appear already that the âpostles did prescribe another Form of Governmenâ be managed by the Ministers of the Gospel in â âty of Ministerial Power and how to impose uâon our own Reason and Belief that by some inâisible Prescription they have contradicted all âis were hard measure should we or can we âject what they have Recorded by Inspiration of âe Holy Ghost and betake our selves to some fanâed Tradition Could this be a safe Way for our âonsciences Or could we Answer to GOD for â Your selves being Judges 3. If the Antiquity of Prelacy be at last its only âea and strongest Defence Cyprian will soon Anâer for us that Antiquity without Verity is but mouldy ârror and as Sir Francis Bacon termed it a Cypher âithout a Figure 2. If this Plea should hold Good then there â a Door opened for the most Antient Errors âherewith the Church was infested even in the Aâostles times and such as soon after endangered âe renting of her Bowels 3. And however Antient Prelacy be found yet may and doth suffice us that it hath no Institution â the Gospel-Church by Christ or his Apostles ând therefore can claim no better than Humane Appointment for which Appointment no Commisân was granted to the Church Object All that is Alledged by you against Eâiscopacy is but your own late Sentiments For âe Antient Fathers who understood the State of âe Primitive Church better than you do generally bear Testimony that Bishops have been in all Agâ of the Gospel-Church Answ We are of the same mind with Augâstin who being urged with the Authority of âprian answered That what he spoke according to â Scriptures he would
desiring soâ Knowledge of a Ministers Gifts and godly Coâversation before they receive him as their Pastoâ 2. The possibility of their erring in Election caânot deprive them of their Priviledge 3. If thâ should erre yet their Electing maketh not tâ Man their Minister untill he be Ordained aâ if the People have erred then the Ministers mâ forbear Ordination untill a qualified Person â Chosen And so both Ministers and People preârve their due Rights And where this is not âbserved it commonly occasioneth an unprofiâble Ministry and Comfortless both to Minister ând People 6. We cannot be of that Communion where âur Confession of Faith and Catechisms are publickâ on all Occasions ridiculed and exposed to Conâmpt Is it to be imagined that your selves would âatiently sit and hear the most important Articles âf your Religion openly vilified And if ye could âot bear it your selves why should ye expect it âf us Who have Cause to Praise GOD for so Orthodox a summary of the Christian Religion âs is contain'd in these Books Is it reasonable to âhink that by our Presence and Silence we should âppear to approve the condemning the publick âtandard of our Religion Your selves being âudges 7. We are so perswaded of tbe soundness of the Doctrine contained in our Confession of Faith ând Catechisms Larger and Shorter that whereâoever these are contradicted we have just Cause âo suspect the hearing of unsound Doctrine and are âequired by the Word of GOD not to hear the Inâtruction that causeth to erre from the words of Knowâedge We know that the Doctrinal Articles of the Church of Engl. are Sound and we Challenge aây Man that dare say we ever speak of them but with a due regard And it were much to be âsired that all who make Profession of these Aâcles would faithfully Adhere to them in their Dâctrine But in the next Place some Alledge that thouâ we be not free to Joyn as fixed Members of tâ Established Church nor could we be received such without Subjection to Episcopal Goverment their Discipline and Ceremonies Yâ why should we be so shy as not to hear their Miâsters at any time we being all of one Faith That the Reader may have Satisfaction Consider First that we are not as Scepticks wâ have either their Religion or manner of Worshâ to seek as not knowing what Church-Commuâon to chuse For we are both in Judgement aâ Practice established already what manner of Woâship we should Adhere to And therefore need â expose our selves as unfixed Some of your selâ have reproved severely these who are of itchâ Ears and the Rebuke is directed to us of this Diâcess We shall advert to what he hath said aâ beware of that Evil hoping that while we are câtent with hearing of our own we shal not be chaâed with that Guilt of itching for others 2. We desire also it may be remembred tâ some of yours particularly Dr. Stilling fleet nâ Bishop hath Published his Reflections agaâ those of our Communion who at sometimes â â hear and Joyn in your Worship Because they ântinue not making this the Argument that if we âink it Lawfull at sometimes why not at other âmes and that Constant Communion is due where âccasional Communion is allowed But another âf a great Character in the Defence of his Answer âo the Case of Protestant Dissenters stated and arâed though under the covert of anothers Name âath raised the Censure to such a pitch that they âppear to be Men of flexible and profligat Conscienâes who at sometimes Joyn in Worship with the âstablished Church not Resolving to Continue âow then can you advise us to Occasional Comâunion If it be not for this Reason that you âay take Occasion to Reproach us as Men of no ârinciples who will turn and return with the Tide âf Worldly Interest But belike you may have the âss Occasion for this Imputation hereafter this âeing the best Use ye make of it Can any Man âf sence judge it a rational Method for drawing us âo your Communion at any time to tell us it must âe always otherwise we are but Men of a profligat Conscience It would hereby appear that you desire none of us to come near you and discharge us to Joyn in your Worship as we would not be Stigmatized the next day for profligat Persons 3. Whereas it 's said we are of one Faith it 's well this is acknowledged and long may it be so But some Observe that this is rarely Confessed except when you mind to improve it for an Impâtaâion that being of one Faith we are thereby oâliged to Conformity and wilfully Obstinat in âfusing it As if our being of one Faith engagâ us to any manner of Worship you require Coâmanded of GOD or not But it may be inferrâ with greater Reason since we are of the saâ Faith therefore you should make the Door Pâtent and admit us freely and not to cast the stuâbling Blocks of unprofitable Ceremonies in oâ Way Which your Selves Know and Confess mâ be laid aside without Sin But such as we cannâ Comply with without Sin yet you will not paâ with one of these useless Ceremonies if we shouâ never come nearer you But in the last Place that which is urged as moâ plausible when it appears we cannot be fixâ Members of your Communion and are not pleâed but rather angry at Occasional Communioâ that at least when People want Ministers of thâ own as many of them do often want why do nâ they then go to the Parish Church why do nâ your Ministers positively declare their Opinioâ For Answer to this Consider First That it is the Affliction of many Feareâ of GOD to want the Benefit of publick Gospeâ Ordinances every Lords Day we say it's theâ Affliction but cannot so easily grant that it is thâ Sin when their circumstantiat Case is such thâ ât sometimes they must either want or Wound âheir Conscience by Joyning in Acts of Worship âhich they cannot find to be approved of GOD They dare not act as joint Worshippers in these âery Acts lest they not only partake of other Mens Sins but be active in sinning themselves Such as are in this Case are rather to be pitied than âensured Bishop Stilling fleet hath these remarkâble words in his Irenic page 119. 120. Let Men âurn and wind themselves which Way they will by ââe very same Arguments that any will Prove Sepaâation from the Church of Rome lawfull because She âquired unlawfull Things as Conditions of Her Comâunion It will be proved Lawfull not to Conform âo any suspected or unlawfull Practice required by my Church-Governour upon the same Terms If the ââing so required be after Serious and Sober Enquiry âdged Vnwarrantable by a Man 's own Conscience Grant but this Liberty allowed by this Learned âishop to forbear any Suspected or Unlawfull âractice though required by a Church-Goverâour And then you will be more sparing in Condemning the Practice of sober Christians whose great