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A67875
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Laudensium apostasia: or A dialogue in which is shewen, that some divines risen up in our church since the greatness of the late archbishop, are in sundry points of great moment, quite fallen off from the doctrine received in the Church of England. By Henry Hickman fellow of Magd. Colledg Oxon.
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Hickman, Henry, d. 1692.
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1660
(1660)
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Wing H1911; ESTC R208512
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84,970
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112
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Narrative which we may find exemplyfied in Mr. Rush. Collections from p 438. to 462. assirmeth that he thrice complained of Mr. Mountagues Arminian Book but he was held up against him by the prevalence of the Duke of Buckingham who magnified him as a well-deserving man that the whole Narrative if he that will read shall have a key put into his hand to unlock several misteries of our Church declining and a character of the men who were most busie to advance the Remonstrant opinions Laud The Doctrine of Praedestination is the root of Puritanism and Puritanism the root of all rebellious and disobedient untractableness in Parliaments and of all schism and sauciness in the Countrey nay in the Church it self this hath made many thousands of our people and too great a part of our Gentry Laytons in their hearts Last Parliament they left their Word Religion and the Cause of Religion and begun to use the name of Church and our Articles of the Church of England and wounded our Church at the very heart with her own name Dr. Brooks his Letter to the Archbishop extant in Can. Doome p. 167. there were then some who were tantum non in Episcopatu Puritani they saw their holy cause would not succeed by opposition therefore they came up and seemed to close with the Church of England in her Discipline to use the Cross and wear the Clothes but for her Doctrine they wave it preach against it teach contrary to what they had subscribed that so through foraign Doctrine being infused secretly and instilled cunningly and pretended craftily to be the Churches at length they might wind in with foraign Discipline also and so fill'd Christendem with Popes in every Parish for the Church and with Popular Democracies and Democratical Anarchies in State App. p. 111. el 43 44. Pacif. The wrathful expressions you are continually using against the Puritans do not work the righteousness of God and they are the more to be disliked because it is sufficiently known that Puritans have been as conscientious as any that ever lived in our Church Laud Puritanism had indeed a form of godliness but denyed the power and for any thing I can discern is as dangerous as Popery the only difference being Popery is for Tyrannie Puritanism for Anarchy Popery is original of Superstition Puritanism the high way to profaneness both alike enemies unto piety Ap. p. 320 321. Pacif. Puritanism the way to profaness How came it then to pass that there was so little of profaneness in Puritans so much of it in those who gloried in their Anti-Puritanism but I leave this to be decided by the Judge of quick and dead who shall render to all according to what they have done in the flesh How is it that of late years you have learned to call all Puritans who will not say a confederacy with you in your Popish and Arminian Errors which have been so generally reputed contrary to the Doctrine of our Church Laud What you call Error that seems to me to be Truth and because the doubts hung in the Church of England unto the Publick Doctrine of the Church of England do I appeal contained in those two authorized and by all subscribed Books of the Articles and Divine Services of the Church let that which is against them on Gods Name be branded with Error and as Error be ignominiously spunged out App. p. 9. Pacif. What ever is against the Word of God or contrary to any opinion which hath been maintained in the Catholick Church by all in all places at all times I am content should be called an error but you know I hope that no Church of Particular Denomination is Infallible and therefore I shall not grant that whatever is against the Tendries of the Church of England is erroneous for I know that our first Reformers and the Composers of our publick Records of Doctrine did place the Nature of Faith in Assurance or a perswasion that our sins are actually pardoned which you will grant to be a mistake but a mistake that was scarce seen by any till of late except Mr. John Fox who indeed placed the Nature of Faith in Recumbence nevertheless in those matters wherein you and I differ I am very willing to be tryed by the Articles and Lyturgy but then I premise this that I take the Homilies to be part of our Churches Lyturgy for the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Homilies and the Preface to the first Book of Homilies commandeth all Parsons Vicars Curates c. every Sunday and Holy-day in the year c. after the Gospel and Creed in such order and place as is appointed in the Book of Common-Prayer to read one of the said Homilies Evidently implying as Mr. Lestrange notes they were no more to be omitted then any other part of the Service but where the Rubrique gives a toleration Laud I willingly admit the Homilies as containing certain godly and wholesome exhortations to move the people to honor and worship Almighty God but not as the publick Dogmatical resolutions confirmed by the Church of England the 33. Article giveth them to contain godly and wholesom Doctrine and necessary for these times which they may do though they have not Dogmatical Positions or Doctrine to be propagated and subscribed in all and every point as the Books of Articles and of Common-Prayer have They may seem to speak somewhat too hardly and stretch some sayings beyond the use and practice of the Church of England both then and now and yet what they speak may receive a fair or at least a tolerable construction and mitigation well enough App. 260. Paeif I am glad to hear you acknowledge that the Homilies do contein certain godly and wholesom exhortations which if all had thought we had not been pestered with a vain discourse pretended to be made by a Lady in defence of Auxiliary Beauty or Artificial handsomeness the which are so expresly condemned by the Homily against excess in Apparel But I am sorry to find you saying that the Homilies are not the avowed Doctrine of the Church for the Preface tells us they were set forth for the expelling of erroneous and poisonous Doctrines and more fully the Orders of K. James The Homiles are set forth by authority in the Church of England not only for a help of non-preaching but withall as it were a pattern for preaching-ministers I have read among the Romanists that there is fides temporum a Faith that followeth the Times It is no marvel saith Cusanus though the practise of the Church expound the Scripture at one time one way and at another time another way for the understanding or sence of the Scripture runneth with the practise and that sense so agreeing with the practise is the quickning Spirit and therefore the Scriptures follow the Church but contrariwise the Church followeth not the Scriptures ad Bohem. Epist. 7.
that the Church founded the Rite of baptizing Infants upon the Tradition of the Apostles or what wise men that ever sided with the Reformation ever observed that the Anabaptists can by the same probability of Scripture inforce a necessity of communicating Infants upon us as we do of baptizing Infants upon them Cardinal Perron indeed being about to prove the insufficiency of the written Word and to establish the necessity of unwritten Traditions brings among other things Infant Baptism as an instance of a point that may be proved by Tradition and not by Scripture Adv. Reg. Mag. Brit. p. 571. but Bellar. lib. 1. de Sacram. Bapt. cap. 9. disputes for Paedobaptism and that by such arguments as are taken out of Scripture which he saith Nullâ ratione solvi nullâ arte eludi possunt Laud To the Baptism of children I add the Communion of women Id. ibid. Pacif. Do you then think that the Communion of women cannot be proved out of Scripture as well as out of Tradition I believe there is no express instance of a woman receiving the Sacrament but we have reasons grounded on Scripture that make it the duty of women as well as men and it would be perversness seeing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth a woman as well as a man to affirm that both sexes are not included But let us to the Controversie of Episcopacy Are all Ordinations invalid which are done by meer Presbyters without a Bishop what think you of the Reformed Churches Laud For my part I know not what to think the question hath been so often asked with so much violence and prejudice and we are so bound by publick interest to approve all they do that we have disabled our selves to justifie our own Episcop asser p. 190. Supposing that Ordination by a Bishop is necessary for the Vocation of Priests and Deacons and therefore for the founding and perpetuating of a Church either God hath given to all Churches opportunity and possibility of such Ordinations and then necessity of the contrary is but mockery or if he hath not given such possibility then there is no Church there to be either built or continued but the Candlestick is presently removed Id. p. 193. Pacif. Our Church did alway retain Episcopacy and so she might have done still had not Bishops been more faulty then ever Episcopacy was But that Ordinations by meer Presbyters were not valid was never affirmed by our Church or any of her eminent members but rather the contrary which will appear if we consider that the transmarine Churches have alway been acknowledged as true Chnrches and their Ordinations justified and maintained to be valid against the oppugners of them by our English Controversie Writers and Professors Dr. Holland Dr. Willet Dr. Field Dr. Downham Mr. Mason If at any time any ordained by meer Presbyters were made Bishops in our Church their Ordination by Presbyters was supposed to be valid and was not renewed at least not till of late years but what think you of Bishops being made Lords and taking secular employment Laud It was not in naturâ rei unlawful for Bishops to receive an Office of secular employment St. Pauls tent making was as much against the calling of an Apostle as sitting in a secular Tribunal is against the Office of a Bishop Episc. Asserted p. 352. The same Author in sundry following pages much endeavoureth to prove that Bishops may take upon them the affairs of Secular Interest Pacif. Bishops taking upon them secular affairs hath been alway exclaimed against by our Divines as well Prelates as others that have been sensible of the charge of souls committed to them this it will not be amiss to exemplifie in several ages John Wickliffe in the raign of Edw. 3. taught That Popes Cardinals Bishops might not Civiliter Dominari absque mortali peceato and that no Prelate ought to have any Prison to punish offenders and that no King should impose upon any Bishop or Curate any secular matter for then both the King and Clerk should be Proditor Jesu Christi Wals. in R. 2. p. 205. William Swinderby also a Professor in Rich. 2. time held That the more Lordship a Priest hath the neerer he is to Antichrist and that the Priests of the old Law were forbidden Lordship and that Christ himself refused and forbad his Priests Lordship saying Reges Gentium c. the Kings of the Heathen bear rule c. but you shall not so do Acts and Mon. p. 451 453. Tindall in his works p. 124. writes That it was a shame of all shames and a monstrous thing that Bishops should deal in civil causes and p. 140. What names have they My Lord Bb. my Lord Archbishop if it please your Lordship if it please your Grace Bishop Hooper in his Comment on the Commandments hath these words p. 184 185. Edit. 1548. look upon the Apostles chiefly and upon all their Successors for the space of 400. years and then thou shalt see good Bishops and such as diligently applyed that painful office ofa Bishop to the glory of God and honour of the Realms they dwelt in though they had not so much upon their heads as our Bishops have yet had they more within their heads as the Scriptures Histories testifie for they applyed all the wit they had unto the Vocation Ministry of the Church whereunto they were called our Bishops have so much wit they can rule and serve as they say in both States of the Church and also in the civil Policy when one of them is more then any man is able to satisfie let him do always his best diligence If he be so necessary for the Court that in Civil Causes and giving of good counsel he cannot be spared let him use that Vocation and leave the other for it is not possible he should do both well And a great oversight it is of the Princes and higher Powers of the earth thus to charge them with two burdens when none of them is able to bear the least of them both they be the Kings Subjects and meet for his Majesty to choose the best for his Court that be of the Realm but then they must be kept in their Vocation to preach only the Word of God and not to put themselves or be appointed by others to do things that belong not to a Bishops Vocation I will not now relate the speeches of old holy Father Latimer to the same purpose though far exceeding any that have been yet mentioned because they are many and may be easily seen in his Sermon of the Plough But now that we are on the business of Church-government What think you of the persons commonly called Lay-Elders Laud Lay Judges of Causes Ecclesiastical as they are unheard of in Antiquity so they are neither named in Scripture nor receive from thence any instructions for their deportment in their imaginary office and therefore may be remanded to the place from whence they came