British Divines concern themselves to make protestation open protestation against them If they did then all at once down falls the one half of Mr. Durell's Book For then the Holland Churches in their very Confession of Faith condemn the Discipline of the Church of England and if the Holland Churches do so other Churches do so also For by the Divines of no other Church besides the English was any dislike shewn to those words asserting the parity of all Ministers As for the Deputies of the Gallo-Belgick Churches they declared That the French Churches though not there present had before in a National Synod held in the City of Vitriack 1583 declared solemnly their approbation not only of the Doctrine but also of the Discipline of their Holland Brethren No wonder they so readily consented for an Egg is not more like to an Egg than is the Gallican Confession to the Belgick in the matters of Ministers and Discipline both of them are a note above the Ela of many who have the ill hap to be called Presbyterians and lose their livings here in England both say That this is one part of the Polity taught in the word that there should be in the Church of Christ Pastors Elders Deacons To this it is like that Mr. Durell himself hath subscribed for he somewhere tells us That he had for some years a place among the French Protestants and he tells us page 54 That no man is to be ordained a Minister or admitted to any other office in the said hurcâ—es but he must subscribe besides the publick Confession of their Faith the Canons and Constitutions agreed on at Paris commonly known by the name of their Discipline Now if a man should go to him and ask him whether he believes it to be any piece of Christs Polity that there should be in his Church Elders Ruling-Elders distinct from Preaching Elders or Pastors he would either say no or say nothing Why did he with his hand subscribe to that which he did not with his heart believe Perhaps he is a Latitudinarian or hath a Sluce in his Conscience But the simple Nonconformists in England dare not say they assent to all and every thing if there be something unto which they do not unfeignedly assent they say they can promise not publickly to contradict any thing delivered in the Liturgy or Book of Ordination and some who are beneficed and dignified tell them they mean no more by professing assent and consent But Nonconformists cannot bring themselves to imagine that form of words imports no more What a misery it is that so many Families should be ruined for want of a distinguishing faculty Episcopius hath prescribed a Receipt which if they can but take may cure them of their scrupulosity but let them fear lest it purge them of their Conscience also For thus he What if the Magistrate require words and forms of speaking by which an opinion directly contrary to our faith and opinion is wont to be expressed Answ As long as my opinion is not known if those forms be such or conceived in such words which admit a true sense though a false be wont to be expressed by them I allow them for peace sake Respon ad 64. Quest Page 54. My Lord of Landaff's Protestation hath set my Pen a running further and faster than I designed yet I will not give it check until I have also taken notice of something else which his Lordship relates in his Book against Mountague viz. That he told some Divines of the Synod the cause of all their troubles was because they had no Bishops amongst them who by their authority might repress turbulent spirits that broached novelty every man having liberty to speak or write what they ist It seems his Lordship was of opinion thas if Holland had but been blessed with Bishops Arminianism had never come to such an Head in the Low-Countries and so the Papists tell us That if we would but submit our selves to the Bishop of Rome we should then have no differences about the sense of Scripture yet never any Pope of Rome hath set out any infallible Commentary upon the Bible nor hath any Episcopal authority in England proved sufficient to root up Arminianism among us Mr. Mountague when he first sowed the seeds thereof was of Bishop Carleton's own Diocess why did he not prevent his innovations taking root Why could he not keep his own Book against them from being suppressed What was the matter that no Convocation ever decided so important a controversy I find indeed His Majesty Mountague having been much vexed by the Commons about the year 1626 commanding all the Bishops to come before him reprehending such as appeared for not making known to him what was meet to be done about the Five points that made such a noise but Bishop Andrews and Bishop Laud laying their heads together thought it was not safe to adventure the determining of those points to a Convocation till they could get a Convocation more of their own minds wherefore after all expectations nothing came forth but a Proclamation from His Majesty Charging his Divines not to vent their heats by raising any doubts or publishing and maintaining any new inventions or opinions concerning Religion Much like to an Order the Remonstrants by means of Barnevelt procured from the States of Holland on purpose to prevent the calling of a Synod Of late indeed I find Arnold Poelenberg in a Preface to the 2d Volume of Episcopius his Works boasting of the great favour that the Remonstrant opinions and Authors find with our Prelates and with the leading men in both Universities but perhaps he reckons as the Proverb is without his host All experience tells us that Episcopacy without the Assistance of the Civil Magistrate will not put an end to our strifes and contentions and with the assistance of the Civil Magistrate Presbytery may do it But I return to Mr. D. whom I opposed with an Argument drawn from the Synod of Dort I must not forget that he also takes notice of the Synod of Dort and from the civil and respectful language given in it by Bogerman to the Bishop of Landaff concludes That Holland condemns not our Hierarchy And look how many Transmarine Divines he finds dedicating Books to our Bishops or Archbishops and giving them the titles by which they are commonly called among us so many good mediums he conceives he hath found to prove that beyond the seas the office of a Bishop or Archbishop is liked and honoured I only desire him if he can to be as good natured to our English-men and to believe Thomas Cartwright was a Convert because writing to the Archbishop he gives him his Titles and that Mr. Prynne had no design to unbishop Timothy and Titus because he dedicates his book to the right reverend Fathers in God William of Canterbury and Richard of York Primates of all England and Metropolitans And if his heart do not fail him let him
more but that it is possible that all his pretended zeal for the Fathers may be without any great knowledge of them What the course of his Studies hath been I know not his friends were wont to think that his genius led him rather to School-men than Fathers if it did so he is not the worse to be liked for of the two a Minister who hath the cure of souls may better want Patristical than Scholastical Theology I suppose it would a little discompose his gravity to be catechized any whit strictly concerning the age stile and design of some of the Fathers whom he undertakes to defend if in this I be mistaken the matter is not great for I design it only to keep our Priests from boasting of a false gift 2. I never yet in all my life met with any person of any perswasion whatsoever that would recede from any opinion he had at first imbibed because one or more Fathers were against him We all first take up our opinions from the Catechisms or Confessions that are authorized in those Churches of which we are members and many that I say not most go all their days by an implicit faith believing as the Church believes and as their Ministers do Preach never taking pains to search whether they agree to the Canon of Faith Popish Divines think that their Church cannot err and so strain all their learning and diligence to defend what she hath determined all that call themselves Protestants say they ought to use their judgement of discretion though they may be bound if in some comparatively less matters they have knowledge different from the Church in which they are Ministers to have it to themselves This is truth but the men who do conscientiously and impartially make use of their judgement of discretion are not very many they are very soon tyed up by subscriptions and account it not for their credit to recede from them if in disputation they be pressed with the authority of the Fathers or ancient Doctors they either bluntly declare that they little regard them or else find out some plausible salvo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elude them 1. Some will flatly declare that they do not much matter what mind the Fathers are of The great Patron of Ubiquity Jacobus Andraeas is reported by Scultetus in his Nuncupatory to his Medulla not to value the Fathers at all Athanasius with him was Sathanasius Vigilius Dormilius and all the Patres he would in contempt call Matres that is I suppose weak and silly creatures unfit to be used as guides and directors in matters of Religion The Papists themselves as great a shew as they sometimes make of Fathers do at other times use language not much more civil concerning them Was it not a Pope of Rome that declared his esteem of the learning of Thomas Aquinas to be so great that he doubted not to give unto him the first place after the Canonical Scripture Such a Speech is fathered upon one of the Innocents by Augustin Hunne if I may credit Dr. G. Abbot against Hill Pag. 426. and I suppose I may well credit him because I find as much in Alvarez de Auxiliis lib. 1. pag. 52. Indeed to almost all truly and throughly Popish Writers the Fathers are but Children his Holiness as they call him is all in all with them Suarez in 3. Com. 1. qu. 2. not 2. disp 42. sect 1. saith The definition of the Pope is altogether true and if it should be contrary to the sayings of all Saints it were to be preferred to them Bellar. lib. 4. de Pon. cap. 5. If the Pope should err by commanding vices or prohibiting vertues the Church would be bound to believe vices to be good and vertues bad unless she would sin against her conscience Cornelius Mus in his Comments on the Romans p. 606. e. g. I to confess ingenuously would more believe the Pope alone in those things which concern the mysteries of faith than a thousand Austins Hieroms Gregories c. because the Pope in matters of faith cannot err Much such ranting stuff I could quote did I count it needful but indeed it is not needful for his Holiness takes upon him to have a power to correct Fathers that they may just fit and suit the present state of his Church By the Constitution of Sixtus the Fifth care is taken to set out Fathers free from the corruptions they have contracted by coming through the hands of Hereticks but with this proviso That if any more weighty doubts and difficulties shall happen in the authority of old Books in the correction and emendation of books things being first examined in the Congregation they should be referred to him that in variety of readings he might determine that by a special priviledge granted to his See which was most consonant to orthodox verity and lest we should think that the Pope must determine nothing of his own head but after he hath taken great pains hear Gregory de Valentia Analysis fidei lib. 8. p. 70. Non est ratio ulla firma quamobrem existimare debeamus studii diligentiam Pontifici esse necessariam sive in definiendo studium adhibeat sive non adhibeat infallibiliter certe definiet But this it may be is said but by one and a long time since not so we shall find our Countrey-man Thomas Bacon or Southwell in his Analysis fidei saying as much But do not Calvinists as much set at naught the Fathers when they make not for them Ans So they are charged to do by Papists and the Remonstrants and their adherents Campian saith Causaeus called Dionysius the Areopagite a doting old man but Dr. Humphred denies him to have used any such broad language even of the pretended Dionysius De Patribus p. 520 c. Grotius also gives them such a bob pag. 15. Piet. Illus Ordin Hollandiae but quoteth no Author that gave him any occasion to vent such a reproach 2. Some hating to speak contemptibly of the Fathers will civilly put off their authority either by putting another sense on their words than is commonly given or by blaming the edition or the translation or by opposing one Father to another or the same Father to himself or by saying that he relates the opinion of others So that they do by them just as they do at Oxford by Aristotle his authority must not be denied in disputations under a penalty appointed by the Statutes yet any one in Paervisiis or Augustinensibus holds the opinion that he best liketh how contrary soever it be to Aristotle and if Aristotle be urged against him Loquitur ad modum vulgi disputative non doctrinaliter c. serves well enough to put him by and shift him off The day is yet I suppose to come that ever any Scholar in disputation said I find that Aristotle is against me and therefore I do revoke and recall my opinion promising to be of another mind for the future If
present Romish Church holds but he who holds them solely or principally on the account of the present Churches Infallibility More particularly I do not say he is a Papist who holds Transubstantiation because as he thinks the Scripture teacheth it but he who therefore believes the Scripture to teach Transubstantiation because the Pope in or out of a Council hath decreed or warranted the same Should I deny the Popes Infallibility in a cause of faith I were to a Trent-Papist a Heretick as well as if I denied all the Articles of the faith because I deny the formal reason upon which all are to be believed Should I hold the Popes Infallibility as the ground and foundation of my faith then I were to him a good Catholick though I were mistaken in many of the things to be believed because I am upon the true and sure foundation of faith Now if any one can shew me any whole ancient Church or any one ancient Doctor of the Church who believed the Article of the Bishop of Romes Infallible Supremacy and made that the ground of believing all other Articles I will be his Convert if he will promise to be my Convert provided I can shew him ancient Doctors and Councils that have either not acknowledged or denied this foundation of the Papal faith And if we speak of the things believed by Papists the most of them are utterly destitute of all primitive Antiquity But there are others in the world generally decried as despisers of the Fathers who had they but men among them able and willing to search the Fathers might from them say more for themselves than would easily be answered I instance 1. In the Anabaptists or Antipaedobaptists as they had rather be called some of great esteem among the sons of the Church have said that the opinion of these men cannot be confuted by Scripture at least not by Scripture alone In this they give these men as much as the generality of them desire or care for But of late one of good learning hath espoused their Cause and finding it granted by too too many that Infant-baptism cannot with sufficient evidence be proved from Scripture alone he enquires what it is that together with Scripture will prove it Being referred to the Ancients he there joins issue and hath so acquitted himself that for my part if I were not perswaded from Scripture that Infants are to be baptized I should hardly be brought to be of that perswasion by any thing quoted from the Fathers One deservedly dignified in the Church hath suffered it to be printed as his opinion that there is neither precept nor practice in Scripture for Paedobaptism nor any just evidence for it for about two hundred years after Christ The first who bears witness to Infant-baptism practised in the Church is Tertullian but so as he expresly dislikes and condemns it as an unwarrantable and irrational custome and Nazianzen a good while after him dislikes it too c. with much more of that nature Really were I of this learned persons judgment that there is neither precept nor practice in Scripture for Paedobaptism I should much haesitate in the matter for if there be no precept or example of Paedobaptism in Scriptures I ask whether the Church succeeding the Apostles had any reason or authority to take up that custom if she had then the present Church also hath authority to take it up though it had never before been taken up for the Church hath now the same authority that the Church succeeding the Apostolical times had It will be said that the Church succeeding immediately to the Apostles had better opportunity to know the practice of the Apostles than the present Church hath Ans That must needs be granted and if the Church succeeding the Apostles have given any undoubted testimony that the Apostolical Churches practised Infant-baptism her testimony cannot be refused but that that Church hath given any such testimony is easie to say but not so easie to prove Nothing out of Ignatius or Clemens Romanus is produced to such a purpose The Author of the Questions and Answers to the Orthodox doth indeed qu. 56. plainly insinuate that in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were baptized and gives some account what difference should be in the resurrection betwixt those who were baptized and those who were not baptized and of the reason why the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are accounted worthy of Baptism viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And were this Author Justin Martyr the testimony were considerable not to prove that Infant-baptism was practised in the time of the Apostles but that Infant-baptism was soon practised but the Author of those Questions and Answers must needs be some one that lived long after Justin Martyr Origen I believe will be found to be the first that speaks of Infant-baptism as an Apostolical tradition in his Com. on Rom. But the Antipaedobaptist to him and all others may say It is manifest from the Ancients that divers children of Christian Parents were not baptized in their infancy nor till they were come to maturity of judgment and that it was accounted no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bar to their preferment that their Baptism was so long deferred that they were not before their baptism looked upon as unclean now if this be so how cometh it to pass that in a Church professing to follow and reverence Antiquity they are excommunicated and thrown into prison if they do not bring their children to be baptized Let any man prove out of Antiquity that Nazianzen and his father were accounted Heathens and Publicans till the Son was baptized which was not till he was about thirty years old 2. I hear there are sundry among us here in England that refuse to take an oath judging any oath unlawful in Gospel-times The opinion of these men is very pernicious manifestly tending to perpetuate strifes and contentions which cannot in our Courts of Judicature be ended but by an oath and I doubt not at all but that the opinion may be clearly refuted out of Scripture where the present Patrons of it especially seek to shelter themselves but if from the Scriptures we remove their Cause to the Fathers among them I doubt they will find more friends than adversaries For that an Oath is not at least in any secular matter to be required or taken seems clearly to have been the opinion of Athanasius Nazianzen Chrysostom Isidore Peleusiota Theophylact Hilary Ambrose Hierom and I think to the Greek Fathers I might have added Basil Artifices I know are used to evade their testimonies but such as will not hold when they are examined by those who can understand the languages in which those ancient Doctors did write 3. Men usually exclaim against the Presbyterians as persons who forsake all antiquity to follow Calvin who is but of yesterday and I think if any of them say that Calvin affords a student more light to understand Scripture than
Ministers for ought I find had continued in Statu quo had they been unanimous but Monsieur De la Place being brought into a golden dream that if a Dean were again established in the Isle he and no other should be the man betrayed his brethren and violated the Oath he had before taken so as it was at length ordered by the Council of England That an Officer invested with the authority of the ancient Dean should again be established in the Isle of Jersey and that the Bishop of Winchester should by Commission under his seal give authority unto the said Dean to exercise Ecclesiastical Jurisdiction in the said Isle but not Monsieur Place but Mr. Bandinel an Italian is put into the Deanery which Mr. Places high stomack not digesting he retires into Guernsey breathing out nothing but disgrace to the English Liturgy and the Change of Government made in Jersey by his own Treachery The sum of all is The Islanders of Jersey had the English Liturgy translated into their own Language in the reign of King Edward the sixth in Queen Elizabeths reign they forsook it aesired the Presbyterial discipline and by Oath bound themselves to keep and observe it The Episcopal Government was obtruded upon them through the perjury of an Ambitious Minister who declaimed against it as soon as he saw he could not serve his own ends by it Doth any Law oblige us to believe that any Natives of this Isle heartily embrace it I think it will be no uncharitableness to say Timeo Danaos dona ferentes A fourth qualification required in him that will go a warfare for our Church is a good knowledg of all the rules and forms of Argumentation he that wants such knowledg will no more be able to manage the Churches Arguments than David was to use Sauls Armor nay he will be a stumbling-block and stone of offence to our young students When Dr. Heylin's Certamen Epistolare came abroad I had spent Three years and no more at Cambridg yet I must needs buy the Book because the Author was famed for his Geography and had been represented to me as a very living Library thought I Si pergama dextra Defendi possent certe hac defensa videbo But reading his Answer to Mr. Baxter I found my self quite frustrated in my expectation for whereas Mr. Baxter had made a conditional Syllogism and instead of assuming the words of the antecedent at large had used an allowed brevity But the antecedent is true The Dr. tells him Page 80. That it was a strange piece of news to him to read any one making use of that brief form of conditional Syllogism This startled me for I was sure that almost every System of Logick that fell into the mention of conditional Syllogisms not only allowed but commended it to us for brevity sake after a conditional major to proceed thus But the Antecedent is true Ergo so is the Consequent or but the Consequent is false Ergo so is the Antecedent I was as sure that those Schoolmen in whose Logicks and Metaphysicks I had wasted too much time did usually so argue and I had read that long before them the Stoicks were much pleased with this form of Argumentation and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how then said I within my self comes it to pass that an ancient Dr. in Divinity who hath combated not only Puritans but also Bishops and Heads of Houses and sometimes nibbles at Bellarmine himself should upon the reading of such a Syllogism fall into such a fit of admiration What Answer I gave my self is not material but I resolved to lay aside my opinion of the Doctors abilities but rather to hope that he would make known some mystery that was bid from Duncan Burgesdicius Isendorne c. till I came to his 8 Page where I met with these words The Antecedent in all Hypothetical propositions being conditional imperfect and of no full sense cannot be said to be either true or false When I had read them I then concluded the Dr. was void of all rational learning and perhaps did not know what hypothetical signified for certainly every hypothetical Proposition is a compound Proposition and if it be compound it must consist of Two Propositions and one of those Propositions must needs be the Antecedent Now if the Antecedent be a Proposition it must needs be either true or false I know that sometimes the Antecedent as well as the Consequent is not formally a Proposition but it 's evermore at least virtually a Proposition and therefore may be said to be true or false if it could not why do our Logicks so carefully tell us that we must not estimate the verity or falsity of a conditional from the verity or falsity of its parts but from the true or false connexion that is betwixt them It were perfectly needless to tell us that we are not to estimate the verity of a conditional from the verity of the Antecedent if the Antecedent neither can be said to be true nor false Besides if there may be affirmation and negation in the Antecedent then may the Antecedent be either true or false but there may be affirmation or negation in the Antecedent Ergo. The minor I prove from the common rule given for the right making of those conditional Syllogisms in which the major only is Hypothetical the Rule is That we must either proceed from the position of the Antecedent to the position of the Consequent or from the destruction of the Consequent to the destruction of the Antecedent if we proceed not thus we may from true premises infer a false conclusion Now what is it to put ponere the Antecedent Why it is to bring it into the minor with the same quality it had in the major That is if it were affirmative in the major it must be affirmative in the minor if negative in the major then negative in the minor Ay but whatever dull Logicians prate is not the Antecedent in every Hypothetical conditional imperfect Answ Certainly it is not for the if which is commonly prefixed to the Antecedent is no part of the Antecedent but it is the copula that converteth the Antecedent and the Consequent just as the Verb is in a Categorical coupleth the subject and predicate Let this be the example if the Sun shineth it is day here be two propositions the Sun shineth it is day both are joined into one compound proposition by the Conjunction if and the plain meaning is if the first proposition be true the second is also No less ignorance doth the Dr. bewray when he saith In every hypothetical Syllogism the major proposition consisteth of two parts or branches whereof one is called the Antecedent the other the consequent For I can make him an Hundred Hypothetical Syllogisms in which the minor only and conclusion shall be Hypothetical and the major a plain Categorical It may be Mr. D. will say this shakes not his Corn and
indeed it doth not but he also might have done well before he dabled in the Printers Ink to read over some Compendiums then would he have amended the Title of above Fifty Pages in his Book not writing The Conformity of the Reformed Churches with the Reformed Church of England for this Enunciation There is a conformity betwixt the Reformed Churches and the Reformed Church of England in the things of present controversie cannot be proved but by an Induction shewing that all or the most or the most famous Reformed Churches agree with the Church of England in all or most or the chiefest of those matters the present Nonconformists scruple Hath he shewed this he doth as good as confess he hath not for Page 53. Sect. 63. giving us the summa totalis of his atchievements he plainly says it amounts but to thus much There is hardly one of the Rites and Ceremonies of the Church of England that is not used in some one Reformed Church or other Which suppose he had proved as he hath not he is many stages off from the conclusion he propounded to infer if he deem he is not let him write a Book to prove that the Language of the Matachuses is conformable to the English Language because there is some one word in which both languages do agree and see whether he will not be laughed at to purpose But I will free my mind from all prejudices that may be taken against Mr. D. on the account of his Country nor will I create him any odium from the high elogiums he bestows on the Earl of Clarendon sentenced by King and Parliament to perpetual banishment as unworthy to live in England though I wonder Mr. D. doth no where bewail his sin or misery in heaping so many praises on him who deserved so few 'T is not the man but his Book I am to undertake and in it I will shew 1. Where there is a real controversy betwixt Episcoparians and Presbyterians he quite mistakes it 2. That he takes a great deal of pains to prove that which was never questioned by any sober man among us 3. That he defiles his Paper with many untruths and falshoods 4. That he hath let fall not a few passages which are manifestly prejudicial and destructive to the Church of England as it is now established As to the real controversies now on foot the principal of them may be reduced to three general Heads Episcopacy Liturgy Ceremonies The Presbyterians say that if they conform they must receive Episcopacy as an order by Divine Law superior to Presbytery and invested with sole power of order and jurisdiction Search Mr. Durell's Book with Candles and if there be in it any one Line tending to prove that either there is any such Episcopacy in any one reformed Church or that any one Reformed Church if her judgment were asked would approve such an Episcopacy and I will confess my self mistaken He reckoneth himself most secure of the Lutheran Churches and among the Lutherans especially of such as are governed by a Monarchy particularly he tells us That in Denmark they have Bishops and Arch bishops name and thing Page 5. How much he is mistaken in this will soon appear if we consult the History of the Reformation of that Kingdom About the year 1537 Bugenbagius is sent for into Denmark where the Twelfth of August he performed all the Ecclesiastical part of the Kings Coronation and Fourteen days after that Coronation he ordained Seven Superintendents to be keepers and executors of all Ecclesiastical Ordination and to do the office of Bishops Now I ask seeing Bugenhage was but a Presbyter whether he put the Superintendents into an order higher than his own if he did who gave him an authority so to do If he did not then are there no Bishops properly so called in Denmark Melchior Adam who relates this of Bugenhagius relates also in the life of Luther that he calling Three other Presbyters to join with him in laying on of hands ordained Nicholas Amdsorf Bishop repudiating one chosen by the Colledg of Canons and very dear to the Emperor That is he ordained one by the name of a Bishop but he was only a Presbyter and could not think himself to be of an higher Order being ordained by Luther that was but a meer Presbyter Gerhard acquaints us That the Papists or at least some of them did proclaim the Ordinations in their Churches to be void and null because performed by Luther who was no Bishop but that ever any Lutheran thought their Ordinations less valid on that account will never be proved I have read Hunnius his Demonstration of the Lutheran Ministry and though he were himself a Superintendent yet he so little magnifies his Office that he sticks not to affirm That he who ordains ordains only as the Officer of the Church and that any one whatever that should by the Church be set to ordain would ordain as validly as a Bishop doth And if it will do Mr. D. any kindness I can and will on his desire direct him to a Lutheran who calls us Anglos Papizantes for straining Episcopacy so high and appropriating Ordination to that Order Chemnitius had occasion to examine the Anathematizing Decrees of the Conventicle of Trent one of them was If any one shall say that a Bishop is not superior to a Presbyter let him be Anathema There he was necessitated to shew the judgment of the Lutheran Churches and yet he there delivereth nothing but what the English Presbyterians can subscribe to and though the incomparable Philip Melancthon was blamed for giving more to Bishops than was meet yet he hath not given more to them than what the English Nonconformists are ready to give them Thus of the Lutheran Churches It will not be so difficult for me to find out the judgment of the Churches more strictly called Reformed because I shall find the most famous of them except the Gallican meeting together at the Synod of Dort Of the Gallican therefore by themselves and I say that the Writers of those Churches have done more against our English Hierarchy than the Writers of any or all Reformed Churches besides For 1. Some of them have made it their business to overthrow the credit of Ignatius his Epistles from which more than from any writing whatever our Hierarchy doth strengthen it self Did not Salmasius and Blondell strain their diligence to prove that even the most correct Copy of Ignatius is spurious And when our learned Hammond had taken some pains to vindicate the Epistles Maresius quarrels with Bâ—ondell because he did not presently all other business laid aside take the Doctor to task and maintain against him the Apology he had made for St. Hieroms opinion yet Dally tells us that Blondell had intended to answer for himself had he not been prevented by death Because death did prevent him therefore his friend Monsieur Dally hath done that work for him and it is said that Dr. Pierson hath
I believe in this we are a singular Church there being no other that I ever heard or read of that hath not enjoyned her Congregations to sing some Psalms Mr. D certainly can either prove that our Church hath allowed and enjoyned us to sing Psalms or else he can shew us some Reformed Church that doth not enjoyn Psalmody But such is my weakness that I cannot 6. Capellus asketh us p. 709. Whether it were not better wisely to prescribe certain forms of Prayer fit for the publick edification of the Church than to permit them to the liberty of many Pastors unlearned and unexercised where others cannot be had The Presbyterians will answer yes but they think in a wealthy Nation where the King is a Protestant there is no necessity to take any into the Church for Ministers if they be unlearned and unexercised 7. Page 100. He asketh whether in all the Prayers that are to be made in the Church Pastors can perpetually vary them or express themselves in divers Words and Phrases concerning the same Argument yea he asketh what Prophet or Apostle can do this with edification Sure he forgets himself for he before told us Apostles could and did do it and I am sure we have had ordinary Pastors here in England that have done it and we have still hundreds and thousands that can and would do it might they be permitted Nor can I understand how it can be difficult to any one who hath well studied the Scriptures and observeth the Providences of God and is affected duly with his own and peoples wants and necessities I in my Family find it not difficult to vary as I please 8. Page 710 711. He contends that the Creeds are to be recited in a certain form of words but adds those whom he dealt with did bewray a manifest hatred against certain forms of Symbols Confessions and Catechism Whence again I infer that he dealt not with the Directorians for they liked the use of Confessions and Catechisms in set forms 9. Page 713. He thinks the Apotomy and rigor of those men worthily to be condemned who under pretext of certain and prescribed forms of Liturgy do study to eliminate out of the Church all use of Prayers conceived by Ministers themselves This will touch Mr. D s Copyhold unless he can prove against Dr. Heylin and others that some Prayers besides those prescribed in the Liturgy are allowed to Ministers in publick ministration 10. Page 716. He determines that it is better by much and more convenient and safe that those writings only should be publickly read which are truly Canonical and divinely inspired What will the peremptory enjoyners of the Apocryphal Chapters say to this 11. Page 719. Drawing up the sum of all his conceptions he saith 1. That forms are not simply and absolutely necessary 2. That they are not commonly necessary but only for order and decorum sake 3. That they are plainly necessary where we cannot have learned Ministers 4. Where there are learned and skilful Pastors a publick form of Liturgie is very useful and necessary to the common edification of the Church in the same communion of Divine worship 5. The use of Liturgies cannot of right be condemned or disallowed To all these Propositions there are Hundreds of Non-conformists can subscribe and are ready to subscribe the two last only being qualified with such distinctions as I believe were not either against or besides the mind of this Professor The Arguments of the Brownists and others which he scattereth up and down were fully propounded and clearly answered by Mr. John Ball before his Theses saw the light Let Mr. Baxters propositions concerning Liturgies be read and weighed and it will be found that they come very near to these of Capellus I must now come to Ceremonies The first I mention is the use of a Surplice concerning which the Nonconformists say That if they receive it they must receive it not only as serving to a decent order and godly discipline but as apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified but they have never found any such aptness in it to stir up their dull minds to the remembrance of their duty and that they dare not pretend to use a thing in order to such an end as they never expect to attain by it I my self have talked with some conformable Ministers and asked them whether they ever found their dull minds stirred up by the use of it they have been loth to give me any answer but what moved on the Latitudinarian hinge One indeed told me he did verily believe there was a wonderful vertue in it to excite his dull mind but asking him further whether it was apt to excite him as a man or as an English man or as a Minister He gave me a reply which for Friendship sake I will not here insert but such it was that I easily saw the Surplice had not cured him of all his dulness Nor can I chuse but wonder why they who pretend to be stirred up to a remembrance of their duty by a Surplice do use it so seldom there are but few that use it constantly some use it not above once a quarter few use it in the Pulpit yet I suppose their minds are apt to be as dull in the Pulpit as in the Desk and the Church as much requires them to use the Surplice at all times of their Ministration as at any time Perhaps we must say of Surplices as of pleasure commendat rarior usus Well but how doth Mr. D. discourse of Surplices Truly very innocently He tells us Page 23 24. That in Aquitan when a Minister is buried the neighbour Ministers that be present must all have their Gowns if Gowns can conveniently be had that was wisely put in Now this changing of apparel for divine service it seems burving of a Minister in France is Divine Service is the very same thing for which the Church of England is by some men reputed Popish and superstitious when she will have her Ministers to wear Surplices on the same occasion It should seem with him the Surplice is no Symbolical Vestment and that he reckons all those who put on their solemn apparel and best Clothes do the same thing that he doth when he puts on significant Garments But he is so kind that lest this should not satisfie he will find out some of the best Reformed Churches that count it no superstition for their Ministers to wear a Surplice and he instanceth in the Bohemians Polonians Lithuanians who did put on the surplice as oft as they preached in the Churches of the Augustan confession But it seems they lost nothing by this condescension for the Lutherans officiated in their Churches without a Surplice To requite him for this discovery I will tell him of some Lutheran Ministers viz. the Lutherans in Holland that do not use
in the most dangerous occurrences boldly and openly to own the name of his Redeemer without ever being ashamed with bearing his reproach As the Barrels go rumbling up and down the Streets so my Lord Mayor owes me a Groat The King the founder of this noble Order gives the Knights created by him a Garter and a Blew Riband as Badges to be known by others but would not be pleased if they should among themselves invent other badges and cognizances of their Order Christ also hath instituted Baptism to distinguish Christians from those who are no Christians How do we know whether it will like him that we should appoint a Cross to distinguish us more especially seeing thereby we shall be distinguished from a great number of our fellow Christians Again the Garter and Blew Riband are things to be worn and that may be seen and occasion spectators to enquire what they mean but so is not the Cross that was made on our foreheads after Baptism the Pagans that any of us have been among could take no notice of it and if our Parents did at any time admonish us of our engagement to crucifie the old man they put us in mind not of being crossed but of being baptized with Water to signifie the not only death but burial of the old man nor have our Kings of England been so fond of all the Rites and Ceremonies used at making of Knights of the Garter but that they have allowed some of them to be omitted where they have conceived they might be less acceptable King James being much pleased with the valour and piety of Maurice Prince of Orange sent him a Garter appointing his Embassador Sir Ralph Winwood to confer the honour on him freely and without any Rites or Laws but what the Prince himself would spontaneously undergo And the Embassador in a French Speech declared that the Rites wonted to be used in creating Knights of the Garter did seem somewhat abhorrent from the Discipline of the Reformed Churches in Holland and not altogether congruous to the polity of the Republick and that therefore the King to avoid offence had appointed it to be conferred without pomp and external magnificence I suppose Mr. D. thinks there is no Rite used in the creation of the Knights of St. George that is contrary to the Discipline of the Dutch Churches but the King was of another mind and chose rather to confer the highest honour without the wonted Ceremonies than not to confer it upon one who was like not to disgrace it And shall Ministers of the Gospel so stifly stand upon Ceremonies as rather not to administer baptism than to administer it without the sign of the Cross I must follow Mr. D. who tells us That several reformed Churches have a Ceremony of which Presbyterians ought to have as bad an opinion as of the Cross in Baptism The Ceremony he meaneth is Trine aspersion page 42. Why ought they to have as bad an opinion of Trine Aspersion as of the Cross in Baptism is there any Law either of God or man that tieth them to have as bad an opinion of the Trine Aspersion as of the Cross or do their Principles lead them to have as bad an opinion of one Ceremony as of the other I verily believe they do not for they say that Christ hath commanded Baptism and hath not strictly determined whether it shall be administred by Aspersion or Immersion nor whether by trine or une aspersion or immersion therefore the Church hath power to chuse the Rite that to her having consulted the general rules of Scripture and practice of the Primitive Churches shall seem best But they also say that God hath no where commanded that a Child shall be crossed or any where appointed his Church to institute any symbolical teaching signs at all if Mr. D. can shew them any command that a Child should be crossed they will not stick to grant that it is in the Churches power to order where the Child shall be crossed and how often and what kind of cross it shall be But it is to be feared he can shew no such command at least none such is shewed by him and yet he saith he is confident that if the trine aspersion were used or if we had retained the trine immersion as at the beginning of King Edward the sixths reign it would be accounted a gross superstition How may a man do to free him from this uncharitable confidence so contrary to Christianity I dare undertake to give it him under the hand and seal of as many as I am acquainted with that if the Church shall think meet to use trine aspersion or trine immersion she shall not be accounted either grosly or at all superstitious provided she declare that she doth not use either rite as necessary If by trine either aspersion or immersion she should prejudice the Babes in their health that would be a sin but not the sin of superstition But how doth Mr. D. prove that the Church hath not retained trine immersion Immersion it is plain she hath enjoyned unless the Sureties certifie that the Child be weak yet never any Minister of the Church in my hearing demanded such Certificate never did any Parents bring their Child in a dress fit for dipping that ever I could observe and yet I believe that I have seen as strong Children Baptized as are in most places of England and she no where saith it shall be dipped but once as neither doth she say that it shall be sprinkled but once so that Bishop Mountague in his Visitation Articles positively asserts That the Child is to be thrice aspersed with water on the face it may be some other Prelate of that age did as positively assert that the Child was to be sprinkled but once for those who have been most zealous to press Conformity have been at Daggers drawing about the meaning of some passages in that Liturgy to which they required subscription In the Hampton Court Conference the Metropolitan told the King That the administration of Baptism by women and lay persons was not allowed in the practice of the Church but enquired of by Bishops in their visitations and censured neither do the words in the Liturgy infer any such meaning But the Bishop of London replied That those learned men who framed the Book of Common-Prayer intended not by ambiguous terms to deceive any but did intend a permission of private persons to baptize in case of necessity and withal declared that the same was agreeable to the practice of the ancient Church urging both a place in the Acts and the authority of Tertullian and St. Ambrose plain in that point What could a man have done that had lived in those days to know the meaning of the Church But however King James being clear in his own judgment that a Minister is of the essence of the right and lawful ministry of the Sacrament carried it so as the words thereafter did run thus
according to the Ecclesiastical constitutions and common use of the Church I suppose the Bohemians and Moravians were to have Sermons on Holy days are we bound to have any They are not appointed to fast the Eves of any Saints days but so are we they are not ordered on the Saints days to cease from the works of their callings but so are we and are punishable with severity enough if we do not Page 27. mention being made of the Helvetick confession and of the Holy days commended by it 't is said it was subscribed by the Kirk of Scotland 1566. The Ministers of that Church being then of a different judgment from what their successors have shewed of late years which is a most egregious falshood for the Kirk then discovered her dislike of the festivals appointed or commended in the Confession of Helvetia and so have the Ministers of late years so as they concur in judgment fully as to this matter and I believe in every thing else Page 28. Crosses have not been pulled down from the top of Churches unless in some popular tumults The Latin Apologist hath shewen the falsity of this Page 29. The fratres Bohemi have their solemn dedication of Churches which ceremony is to be performed with them by the Bishop in the same manner as with us here in England The manner of dedication of Churches is not here agreed upon in England nor is there any Law that requires dedications and some places we have that never were dedicated and the ceremonies used in dedication with us are such as are not used in Bohemia Page 30. At Basil and Breme they have their Fonts of stone and use them for the Baptism of Infants by which we see that they are not of the same judgment with the Directorians who find Popery and Superstition in the very placing of them All the Directory saith is that Baptism is to be administred in the face of the Congregation where the people may most conveniently hear and see and not in the places where Fonts in the time of Popery were unfitly and superstitiously placed Are the Fonts at Basil and Breme placed where the people cannot hear and see Are they placed unfitly as in times of Popery if they be I see not how they can justifie themselves if they be not how can we see that the Divines of Basil and Breme are of a different mind about the placing of Fonts from the Directorians Page 31. I know none that did ever so much as move the question in what place and which way the Communion table ought to stand so it be seated where the people may see and hear except the new Scotch and English Presbyterians Either his knowledg is very small or else he did write this against his knowledg and conscience Page 30. In all Reformed Churches men use to enter into the place of publick Worship with their Hats off If this be meant of such times in which the congregation is performing publick Worship the Presbyterians do so and are enjoyned by the Directory so to do but if it be meant of entring at all times and upon all occasions it is known to be an untruth to all that have been in Holland The Divines there would laugh to see any so superstitious as to pull off his Hat every time he hath occasion to go through one of their Temples Ibid. In France the women that are persons of quality unmask themselves and the devoutest sort both of men and women use to kneel and make a short Prayer for Gods blessing on the service they come to perform before they fit down yet the Directory though it pretendeth conformity with them prohibiteth these very things If the French Ladies unmask themselves to shew that they are not ashamed to be seen at Protestant Assemblies what Directorian is he that will blame them But if by so unmasking themselves they design to shew their beauty c. then there is something in the 1 Cor. 11. that they may do well to think of The Directory forbids not private Prayers for Gods blessing unless any come in when the service of God is begun and if the devouter sort of men and women in France are wont to fall on their knees when the congregation is singing c. the Directory pretends not conformity with them they may do well to consider that God is the God of Order and not of Confusion an ejaculation in such cases is as much as can be needful provided it be joyned with shame or trouble for coming so late Page 37. In the Churches of Poland and Lithuania and likewise in them of Transylvania and Hungaria the people useth alway to say the Prayers aloud after the Minister just as we do in the Church of England Such was also the use of the Churches of the Vnity of the fratres Bohemi Our people do not much use to say the Prayers after the Minister that is certain except the Clerk be the people and there are but few Prayers they are enjoyned to repeat after him the Lords prayer is appointed to be said not after but with him What the use of the fratres Bohemi was I do not well know nor hath Mr. D. directed me how I may inform my self But I have met with something in Bishop Amos Comaenius which I commend to the diligent consideration of Mr. D. and all others that are zealous in this matter it is in his Annotations on the Ratio Disciplinae Ordinisq c. Page 100. The Ritual Books the forms of performing the sacred Ministries which they call Agenda are not with us appended to the Catechetical Books so as to come into the hands of the Common people but being put forth by themselves are given only to the Pastors not privately in a corner but in the sight of the Church After the death of the Pastor the same Books are put into the hands of the Seniors Some one wil say what superstition is this Ans Let others have their liberty of judging I do not think things are so to be managed that nothing mystical to be rather adored by the people than proudly to be looked on and afterwards vilely esteemed should be left to the Priests Religion rejoyceth in veils And our chief Master himself was wont to speak some things to his disciples by themselves The Apostle when he commands Bishop Timothy to commit some things to faithful men who are apt to teach others 2 Tim. 2.2 doth he not intimate a certain difference betwixt these things that are given to all and those that are given to the Teachers of others Certainly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth signifieth to commit or concredit some thing singular And when we read it written of Christ that having read the sacred Text and laid aside his Book be began his speech so that all fixing their eyes on him admired the words that flowed from his mouth do we think these things happen otherwise to others viz.
standing Presbyterians commended to their people and never practised unless in case of infirmity any other gesture in praying that ever I heard of and yet I have made enquiry But it was necessary that Mr. D. should draw them like Devils or else he could not have made them abhorred Could a man but obtain leave of his conscience to lay open the irreverence of the Episcopal Assemblies what stories might he tell More I am sure than Mr. D. would be willing to hear I believe there is not an honest heart but akes to consider the rudeness of the admirers of our Liturgy in their addresses to God whether in the Church or in their own houses I speak of the vulgar sort of them put on their Hats they do not but they usually sit on their seats at publick Prayer and which is worse stare up and down to see who comes in and who goes out of the Church if their Landlord chance to come in in the midst of their Devotion up they rise and make their obeisance Follow them to their Houses there you may observe them to truss and pray to wash their Faces and to say their Prayers I once met with an old man who had been bred up to Liturgies all his days dealing with him about his Soul I found he never prayed any thing at home but the Lords-Prayer and that he never repeated that Prayer till he was first got into his bed and he told me he thought no man in England used any other posture in saying his Prayers And I was told by a Minister whom I dare believe that he hapned at an Inn to lie in the same Chamber with a man of a good estate who waking in the morning and thinking the Divine to be asleep gets out of his bed takes his Doublet and Breeches falls to dressing himself but whilest he dressed himself he said the general confession and the absolution in the Common-Prayer-Book when he was beginning the Lords-Prayer then he took the Chamber-pot into his hand and did it may be imagined what Here 's irreverence with a witness I charge it not on Episcopacy yet I may with a better conscience than Mr. D. chargeth the not putting off of Hats at Prayer on Presbytery or Presbyterian Nonconformists He that would know what outward reverence they require in the worship of God and upon what reasons they build it and how necessary they account it and what thoughts they have of those who use it not may inform himself from Mr. Arthur Hildershams plain but very solid discourse on the fourth of St. John He that hath not the Book by him may find much quoted out of him by Dr. Nicholat Bernard in his discourse of a set form of Prayer Printed 1659. And now that I am fallen upon Mr. D's forty fourth page it may not be amiss to advert that he fears not to say all the Reformed world over no man that is not a notorious ill-liver is debarred from the Sacrament what will he be afraid to say that fears not to say this Is there no reformed Church that debars any but a notorious ill-liver from the Sacrament Certainly it is not necessary that he who danceth should be a notorious ill liver and yet Mr. D. knows where any that can be proved to have danced would be kept from the Sacrament He that should turn Pelagian may be no notorious ill-liver yet such a one would be kept from the Sacrament in most if not in all reformed Churches so would he also that should not be satisfied to bring his Child to Baptism and yet I imagine such a one need not be a notorious ill-liver Suppose an English Protestant should think it irreverence to receive the Sacrament not kneeling such a man if Mr. D. be to be believed cannot be admitted to the Sacrament in France yet such a one may lead a life not notoriously scandalous By a Canon of our own Church the communion is to be administred to none but such as kneel nor to any but such as be present at publick Prayers according to the orders of the Church yet I know some such who are far enough from being notorious ill livers I am almost certain that there is scarce a reformed Church whose Principles and Rules of discipline do not debar such from Sacramental communion as are no notorious ill livers I wish I were as certain that no Reformed Churches did contrary to their own Rules of discipline admit such as are notorious ill-livers then I should promise my self that Christ would with more delight walk among his golden Candlesticks P. 185. Whatever be the reason of it Our Liturgy hath no other Enemies abroad where it is well known but the Papists This is an untruth as might be proved by a thousand instances But let us see the occasion of it that we have in the same Page The Magistrate of Paris his stopping the Printing and forbidding the publishing of the English Liturgy whereas that of Geneva is dayly Printed and sold there the reason he thinks could be no other but a fear that it would be better liked by most Christians that have either judgment learning or true piety and are void of superstition peevishness extravagant zeal and prophaneness be they of what perswasion soever This is not very charitable all or most that are not either superstitious peevish extravagantly zealous and prophane will better like the English than the Geneva Liturgy If after this the French Ministers do not Petition their King that they may exchange the Geneva for the English Liturgy they know their doom Perhaps Mr. D. will plead that the French living in France would be denied the use of the English Liturgy Translated into their own Language though they should desire it But what will he say to those French Churches that are scattered up and down in this Nation they are not sure quite void of judgment learning true piety yet it is known that they when they might have had thanks from Archbishop Laud if they would have received the English Liturgy for the French which they had been accustomed to did not care for receiving of it but used all possible endeavours to keep themselves in statu quo Dr. Heylin relates the History of their wrestlings against the introduction of our Liturgy among them from him Mr. D. may take it at his leisure If I have not forgot since I read it one argument made use of to keep the Metropolitan from pressing them to Conformity was drawn from the just fear there was that by so rigorous calling for Uniformity the Christian King might be moved to persecute his Protestant Subjects for Cardinal Richlieu had given out such a speech If the King of England being a Protestant will not suffer two disciplines why should the King of France being a Papist suffer two Religions A shrewd speech and well to be thought on by any Metropolitan that shall go about to bring all foreign Churches to comply with our
and discipline but only the Bishops and five Deans why neither the Dean of Christ-Church nor the Dean of VVorcester nor the Dean of Windsor were admitted nor yet Dr. Field nor Dr. King I find no reason assigned nor will I guess at so great a distance what might be the reason but why none of the Plaintiffs as they are called were admitted His Majesty gave this reason That the Bishops might not be confronted by the contrary opponents and that if any thing should be found meet to be redressed it might be done without any visible alteration I suppose King James thought the things he mentioned in that days Conference were too too liable to exception and was resolved to take course with his Bishops and their adherents to have some little amendment that if they should happen to be mentioned in the next days designed Conference they might answer they had already considered them and would have no more done or said about them The particulars of that Cabal-Conference are said to be touching the Common-prayer-book Excommunication providing of fit and able Ministers for Ireland How the providing of fit and able Ministers for Ireland could be proper for this days Conference I understand not Dr. Barlow saith p. 9. it was referred to a consultation if so and that consultation produced any good effect all good Christians are to rejoyce for doubtless that Nation then wanted Ministers But the Millenary Petition pretended to be the occasion of this Conference toucheth not upon Ireland if any thing was meet to be done about that Church in this Conference reason rather required that the Council for Ireland and the Irish Bishops should have been summoned to debate and conclude concerning that affair Perhaps the Doctor mistook Ireland for England or was willing to have us believe that there was no want of a Learned Ministry here in England but we shall hear more of this in the second days Conference As to the Common-prayer Book the King desired satisfaction about Confirmation Absolution Private Baptism Confirmation we shall find mentioned in the second days conference and thither I refer my considerations concerning it Absolution His Majesty said he had heard likened to the Popes Pardons If any one had informed His Majesty that Absolution as used or at least as prescribed in the Church of England had any thing in it resembling the abominable pardons of the Pope I know not how he can be excused from bearing false witness against the Liturgy The Millenarian Petitioners only pray that the term Absolution might be corrected which His Majesty was willing to gratifie them in appointing Absolution to be explained by remission of sins There is that I know no real difference betwixt those that are called Presbyterians and Episcopal Divines about Absolution Both allow a general Absolution and a particular Absolution Dr. Heylin chargeth Bp. Vsher with utterly subverting as well the Doctrine of the English Church as her purpose in absolution but from that charge the Primate is acquitted by his Chaplain Dr. Bernard Baptism King James thought was not to be administred by private persons in any case whatsoever and therefore propounded it to the Bishops that the words in the Book purporting a permission and suffering of women and private persons to baptize might be altered And here it is pretty or rather sad to observe how the Prelates contradicted one another Whitgift said The administration of Baptism by women or private persons was not allowed in the practice of our Church but enquired of by Bishops in their Visitation and censured and that the words in the Book did not infer any such meaning as that they were permitted to Baptise But the words of the Book being pressed by His Majesty Bp. Babington confessed that the words were doubtful and might be pressed to such a meaning but yet it seemed by the contrary practice of the Church censuring women in this case that the Compilers of the Book did not so intend them and yet propounded them ambiguously because otherwise perhaps the Book would not then have passed in Parliament But on the contrary Bp. Bancroft for his part declared That the Compilers of the Book of Common Prayer intended not by ambiguous terms to deceive any but did indeed by those words intend a permission of private persons to Baptize in case of necessity as appeared by their letters some parts whereof he read declaring that the same was agreeable to the practice of the ancient Church urging to that purpose Acts 2. where Three thousand were baptized in one day a thing which could not possibly at least probably be done by the Apostles alone and besides the Apostles there were then no Bishops nor Priests He also alledged Tertullian and Ambrose plain in that point The Bishop of Winchester also spake learnedly and earnestly to the same purpose affirming that the denying of private persons to baptize in case of necessity were to cross all antiquity and that it was a rule agreed upon among Divines That the Minister is not of the essence of the sacrament But King James persisting in his opinion to have the alteration made saith the Relator pag. 19. it was not so much stuck at by the Bishops it seems that to please His Majesty they did not much stick to have all antiquity crossed and a Rule among Divines over-ruled Had the Presbyterians in a point of so great moment shewed themselves so facile what a noise would have been made But seeing the alteration is made and Baptism restrained to Ministers we may now without offence I hope enquire what is to be said in this controversie and whether other Churches do well to allow that which we see not meet to allow And first I would know whether Christ the confessed institutor of Baptism hath any where commanded lay-persons in the absence of those to whom the word of reconciliation is committed to administer Baptism if he have not then their not administring it can be no sin because no transgression of a Law And how can we think that the party who dies unbaptized shall fare the worse for not having received that which no one was bound to give him If it be said he hath laid commandment on lay-persons where a Minister cannot be had to Baptize I desire to see where that command is recorded 2. I demand whether a lay-person male or female do sin in Baptizing If so no power on earth can authorize him or her to Baptize If it be said there is no sin in the case then again I demand where is the permission of Christ granted to him or her for certainly that must needs be sin which is not allowed by Christ the author of the Sacrament 3. How can we in faith expect that any lay-person should convey rem Sacramenti that is be the Minister of Sacramental grace Is it any where revealed in Scripture that he doth any more than the outward act which of it self availeth nothing if it be not why might we
concerning the Minister thereof Presbyterians say That no Law of God hath appropriated it to a Bishop strictly so called If Mr. D. can shew us any such Law or if he can prove that in all or in any Reformed Church a meer Presbyter is not accounted to have power to confirm as well as to baptize he shall do something let him therefore shew himself a man and undertake this work and when he hath his hand in let him also wipe off a blot thrown upon the Church of England and Geneva by Dr. Heylin with the Pen of a virulent Papist VVilliam Reynolds History of Presby pag. 283. viz. That 1576 the Common-prayer-Book was Printed by Richard Jugg the Queens Printer the whole order of private Baptism and confirmation of Children being omitted which omission was designed to bring the Church of England into some Conformity to the desired Orders of Geneva Pag. 47. he is so prodigal of his Ink and Paper as to tell us That in all reformed Churches Matrimony is celebrated in the publick Congregation and by the Minister This may be true of all reformed Churches in reference to their own Members at least I hope it is but if he should intend to assert That Reformed Churches allow not that any who are constant livers in the same Cities with them shall be married otherwise than by the Ministers and in the Church he is mistaken Yet let it be supposed that Papists dwelling with Protestants are forced to marry in the Church and to make use of a Minister what is this to the Presbyterians The composers of the Directory say VVe judge it expedient that Marriage be solemnized by a lawful Minister of the word that he may counsel them and pray for them In the said directory care also is taken that before any marriage the persons intent of marriage be published by the Minister three several sabbath days in the congregation at the place or places of their most usual and constant abode respectively and all Ministers are to have sufficient testimony of this publication before they proceed to solemnize Marriage By the Liturgy also sufficient provision is made that of all that are to be married the Bannes be published in the Church three several sundays or Holy days in the time of Divine service but any one that hath mony may have a licence to be Married without any such publication of Bannes by which means great inconveniences have arisen in Church and State Care also is taken by the 62 Canon of 1603. That none shall be married unless the Parents or Governors of the parties to be married being under the age of twenty one shall either personally or by sufficient testimony signifie their consent given to the said marriage The directory is somewhat more strict requiring that persons though of age shall be bound to have a Certificate of their Parents consent if it be their first marriage And really it seems but rational that a man and a woman though of the age of Thirty if never married before should be bound to signifie their Parents consent before any Minister adventure to marry them The greatest differences I find among Protestants about Marriage are reducible to Two Heads 1. We say here in England That though Children he bound to ask the consent of Parents yet if the marriage be made no such consent asked or obtained the marriage is valid fieri non debet factum valet is our Rule but beyond Seas such marriages are by many held to be void and of no effect Mr. D. hath so many obligations laid on him by our Church that it would be but gratitude to take her part and to answer the Arguments of Dissenters 2. Our Church hath thought meet to prohibit marriage for certain times and seasons which are particularized in our common Almanacks Other Churches leave it free to persons to marry all the year about to these the Presbyterians joyn themselves they say marriage is not to be forbidden at any time unless on such days in which God calls to fasting weeping mourning to confirm them in this opinion they had the judgment of a whole Convocation in England assembled in the year 1575 agreeing That Bishops should take order that it be published and declared in every Parish Church within their Diocesses that marriage might be solemnized at all times of the year but though the Church thought meet to put this Article into the Book the Head of the Church Q. Elizabeth did not so think and therefore suffered it not to be Printed Dr. Heyl. Hist of Presb. 282 283. Object Ay but there are some who scruple the Ring in Marriage which Mr. D. saith is used in Hessen Poland Lithuania Sol. If there be any such the more is the pity for rational ground of scruple there is none any more than there is to scruple taking seisin by a Turf Nor do I know any one Presbyterian now living that doth scruple the use of a Ring in Marriage Pag. 48. we are informed by Mr. D. That in most places of the Reformed Churches they have Funeral Sermons in Hungary and Transilvania two or three in Bohemia but one and that at the Grave As if he would suggest to us that either Presbyterians are against Funeral Sermons or the Episcopal extreamly for them whereas the truth is there never were more Funeral Sermons than in those days when the Presbyterians had their Churches and Pulpits and now that they are thrust out when any one of them dye 't is seldom but some body is hired to Preach a Sermon I say hired for they are as rare as Black Swans that will Preach a Funeral Sermon under an Angel or a Noble And whereas he tells us ibid. of the Minister with singing Boys going before the Corps he knows that in England we have singing Boys but in few places scarce any where but in Cathedrals which do not use to send their singing Boys to go before the Corps at every Funeral Civil respects or differences at Burials may be suted to the rank and condition of the party deceased whiles he was living as for the Religious part of Funerals why should it not be alike to all that have attained like precious faith Doth Mr. D. know any Churches where only the moneyed Christians are honoured with Sermons the poor being laid in their graves without any If he did not why would he lay open the nakedness of his Fathers why would he tempt strangers to think that with them there is respect of persons The Scots say Either let us have Sermons at all Funerals or at none so say the Hollanders so I suppose the French either say or think But Mr. D. Page 49. quotes a scrap of a Letter from Monsieur Drelincourt saying I am so far from allowing the custom of the Reformed Churches of this Kingdom where the Ministers are silent at dead mens Burials that I would think it unsufferable were it not for the condition under which we live I believe Mr.
Drelincourt if he be still alive thinks Mr. D. dealt not civilly with him in publishing this piece of his Letter for he sure took no delight to let the world know that he accounted the custom of the Holland Churches unsufferable especially seeing the French Churches in Holland comply with them and yet cannot plead that they fear persecution The same Drelincourt if we may believe Mr. D. said that he found upon perusal of the Common Prayer Book office for Burial of the dead nothing that was contrary to piety or pure Doctrine and the service of God Is not this a rare commendation of the Liturgy that it hath nothing in it contrary to piety c. But what Common prayer Book did this learned Divine read over in all but this last there were expressions to be used at Burials that were apt to harden men in their impenitence which therefore are now either changed or left quite out At present I know little liable to exception save only that Burial seems appropriated to a Priest may a Deacon Baptise and Preach and may he not bury our dead out of our sight In the Old Liturgy it was said the Minister meeting the Corps at the Church stile shall say in this last edition of the Liturgy it is said the Priests and Clerks and so throughout the whole Office we have no other word but Priest which is never applied to any that are but Deacons there is some mystery in this which Mr. D. can expound or else take no notice of 2. By the Liturgy the form of Burial is not to be used for any that dye unbaptized What 's the meaning of this If Christian Parents lose a child before they can get it to be baptized must they to all other their sorrow have this also added That their child shall not have Christian bâ—rial Shall the Idolatrous Papists child be buried and shall the child of the Antipaedobaptist not be buried according to the Liturgy How will Mr. Tombs after all the pains he hath taken to desend the Liturgy brook this 3. Seeing the Office is to be read at the burial of all baptized being neither excommunicate nor murderers of themselves why is the Priest appointed to say His â—ope is that every one who is buried rests in the Lord. What if a man be killed in bed with another's Wife What if he be killed in a Duel or in an Alehouse half drunk What if he be by God struck dead with an oath or blasphemy upon his tongues end must we use the very same words for him that we use for one that led a most Christian life and died a comfortable death I have much more charity for some that laid violent hands on themselves than for those who contrary to all laws of God and man do dye in Duels by the sword of another Pag. 50. he hath other words of Drelincourts as little to purpose If we were permitted saith he to preach at Paris and there to minister the holy communion I am of this perswasion that it would be a pious and charitable work to give that comfort to those poor sick persons who have kept their bed for many years and are not able to go as far as Charenton which is the place of our ordinary exercises of Religion This is a marvellous wary speech 1. If they were permitted 2. If they were permitted both to preach and administer the Sacrament 3. Then it would be pious and charitable to give the Communion to such as have kept their beds for many years Can Mr. D. think that the English Presbyterians will be offended at a perswasion thus qualified It may rather be questioned Whether some of them would not judg it charitable and pious to administer the Sacrament in such cases though they had no permission from the King at least it may be conceived that they would adventure if they should be permitted only to administer the Sacrament though no leave were given them to preach for a Sermon is not of the essence of a Sacrament and I deem they would perform this act of charity and piety to such as had been confined to their beds though only for one or two years which are not many There is not one word in all the Directory against private Communion P. 40. Mr. D. gives us notice That in the Bohemian Churches the people do alway say Amen at the end of the Prayers in the same manner that we do here in England Which is so far from crossing the Presbyterians that they as many think by their good will would have the people say nothing but Amen P. 39. he fancieth he may put the Presbyterians to silence by telling them of Churches that sing Hymns and spiritual songs besides Psalms But he may know that Presbyterians are as much at liberty to sing any godly Hymn or spiritual Song as he himself is Let him but procure the Te Deum or the Lords prayer to be set to ordinary times and then he shall see whether the Presbyterians will make any scruple for conscience-sake to sing those forms or the three Creeds which are said to be set with musical notes in the French and Dutch Churches but not sung by the French Churches by reason both the Rhime and the language are something course and old Presbyterians are not so dainty they continue to sing the old Psalms though the language and rhime be odd and uncouth in many places P. 183. he goes about to stab the Presbyterians with a declaration of a National Synod met at Figeac 1579. What is the declaration Why it is a declaration against reading verses aloud before they be sung as being inept threatning censure to such Churches as used it The Presbyterians think this custom unfit and therefore exhorted all Congregations to get Psalm-books and to learn to read they allowed reading of Psalms line by line only for necessity when ignorance had prevailed so far that many in most Congregations could not read at all Let Mr. D. but take care that all be taught to read or learn the psalms without book and I dare half undertake for Presbyterians they shall leave off so inept or unmeet a custom Till then they and Episcopal men too must do as they can and remember that they are debtors to the unwise as well as wise P. 22. Mr. D. makes mention of Churches whose Ministers wear commonly either a long cloak or a gown and long cap nay Calvin saith he did wear a gown and a cap as often as he taught either in the Divinity-School or in the Church at Geneva If Presbyterians do not wear a cap when they teach in the church they may easily be pardoned by Mr. D. As for a gown let him but get them liberty to preach and they will promise never to need his pardon for want of that I am sure I have seen those whom the Parliament sent down to Cambridg into the places of such as were ejected preach both in gowns and