all with them no not the Pope himself But what if I prove that our Kings at their Coronations have at the same time been ordain'd Clergy-men they are no more excluded then by our Laws from the power of the Keys then Mr. Archdeen or the Pope himself What is Ordination but the ordering designing or setting a Man a part to some office if to the Ministry then there are certain significant Words to that purpose and what more significant words for Ordination to the Priest-hood or making a Man a Clergy man than those the Bishops uses to our Kings namely with Unction Anthems Prayers and Imposition of Hands as is usual in the Ordination of Priests with the same Hymn come Holy Ghost Eternal God c. The Bishop saying also amongst other things Let him obtain favour of the people like Aaron in the Tabernacle Elisha in the water Zacharias in the Temple give him Peters Key of Discipline and Pauls Doctrine Which last Clause was pretermitted in times of Popery from the Coronation of Hen. 6. till Charles 1. and Charles 2d lest it should imply the King to be more a Clergy man and Ecclesiastical Person than these Archdeacons could afford him but our Gracious King Charles 2d and his Father at their Coronations had the antients forms of crowning Kings reviv'd and in the Anointing the Bishop said Let those Hands be Anointed with Holy Oyl as Kings and Prophets have been Anointed and as Samuel c. Then â—he Arch-bishop and Dean of Westminster put the Coif on the King's Head then put upon his Body the Surplice saying this Prayer O God the King of Kings and Lord of Lords c. And surely of old the very Pope himself look't upon our Anointed Kings as Clergymen else why did the Pope make Hen. 2 his Legate De Latere here in England the usual office of the Archbishop of Canterbury usually styled Legati Nati Therefore Mr. Arch-deacon you talk like an unthinking Black-coat stockt with a little superficial Learning when you say our Laws exclude the King from the Keys of the Church to which he has as good right as your D. D. Divinity ship And indeed to give the Man his due he is glad afterwards to confess that Constantine and the Eminent Christian Emperours called Councels and approv'd their Canons Then by your leave dear D. D. They also for the same reason might upon occasion and if they had seen cause also disprove the same who then was Papa of old Pater Pa-trum surely no other but he that is PaPa I mean Paâ—ter Pa-triae All the Male-Administrations in Ecclesia stical Government take their Rise and Original from our Ignorance of the Power of the Keys or who are the Clavigers Key-keepers or Porters to let them in and turn them out of the Church The bulky Clergyman called a Bishop an Ordinary or a Diocesian he we say keeps the Church-Keys he Excommunicats and Excludes Sinners out of the Church and he alone receives them and lets them in but that 's false the sneaking Register and Surrogate do that Job Ay But who entrusted a Bishop alonâ— to be the Church-Porter Door-keeper or Church-key-keeper Where is his Commission Where is his Authority and who gave him this Authority For it is evident in Holy Scripture that God never gave him any such Commission Place Office or Authority to keep the Keys of the Church any more than the Speaker of the House of Commons or Chair-man to a Committee has power to turn out of the House or let in any of his Fellow-Members For does a Bishop differ from another Presbyter more than the Chair-man from the rest of the Committee or he that gives the Rule of the Court at Session differ from the rest of his Brethren and Fellow-Justices he is no better man nor the more learned wise nor more honest a man though he be Ordain'd to be the mouth of them that 's all to to speak what they put into his Mouth The Speaker takes too much upon him to speak the Sense of the House 'till the Majority of Votes has given him Instructions and Commissions to pronounce a Sentence or the Sense of the House or to turn any Member out of the House of Commons he has no such Authority he is the Speaker indeed and is look't upon as the wisest and fittest Man for that place it should be so it is not always so one or other of the Members must be chosen Speaker or Chairman and have precedency for Orderâ—salte and to avoid confusion but he no otherwayes differs from other Members except only that the Honourable Speaker is the Honourable Mouth that 's all after the Members have chosen and ordain'd him and the King has confirm'd him Even so a Bishop has no new Character confer'd upon him more then when he was but a Presbyter or Elder save only the Kings Ordination or Mandate or Conge d' Estire The Eâ—â—ction of the Dean and Chapter is a meeâ— mockery as aforesaid besides the playing with the Edgeâ—ools and mocking of God. Bishops and presbyters used to be chosen just as Parliament Men are chosen by the Majority of the Vows of the people as shall be more particularly proved in the 〈◊〉 in the Chapters concerning Bishops and Ordination Thus Paul and Barnabas were chosen and ordain'd by the whole Church Acts 13.3 Perhaps the chief Church-members laid their Hands upon or ordain'd the Ministers Missioners or Messengers of the Church but the worst Member had as much power and vertue to ordain a Messenger Elder or Bishop as the best Bishop or presbyter if the Majority of Votes had ordain'd and so appointed as is clear from Scripture and the practise of the primitive Church and shall be more particularly insisted upon in the Conclusion of the Chapter of Ordination Ordination What is it more then chusing approving or setting a Man a part for an Office to do business relating to this life or a better I will not say in Church or State or as a Clergy-man or Lay-man for these are idle ungrounded vain and odious names of distinction where God and Holy Scripture never made any such distinction and has not only confounded our notions of things but has been and yet is the cause of most of our Confusions in what Men mischievously distinguish and call Church and State which are not two things nor two distinct Bodies if you make them so you must make two Kings and two distinct Heads to these distinct Bodies and that is one too much And if you make a Clergy-man and a Lay-man two distinct sorts of persons you make a Man that God never made And if so Then Clergy-man I must Catechize you Who made you so God It is false For God in Holy Scripture does not call the Preachers but the Hearers not the Bishops Presbyters and Minister's the Clergy but the Hearers and Flock are God's Clergy 1 Pet. 5.1 2 3. The Presbyters which are amongst you I exhort who am also
Presbyâ—ery by all whâ—câ— Ceremonies of Kneeling Standing and Laying on of Hands is only meant Pâ—ayers made when they were in that posture now who can Imagin then that the Preiâ—â—â— of a Bishop iâ— more needful than the Presence of the Presbyâ—ers or People except he could Pray more heartly and more Spâ—riâ—ually than the rest Which he uâ—ually was supposed to do because his Worth noâ— his Friends Relations Monâ—y or Kâ—ndâ—ed advanc'â— him in Gospel Times and in the Primitive-Tinâ—s When Timothy was Ordain'd a Bishâ—p the Presbyters only did it except Presbyters and Bishops be only two Names for one person as undoubâ—edly they are after-times did dâ—â—â—inguish them how Only by Pâ—ecâ—dency as the Chair Man of a Commâ—tee the Speaker he that in Sessions gives the Rule of the Court but no better Men nor other Character â—han his other Brethren the Justices or Membâ—rs except for Order sake Precedency And therefore for Order-sake the Bishop with the Presbyters or the Presbyters or in default any Church Member or the whole Church might have Lâ—id on Hands as well as have Prayed at an Ordination thus when the holy Ghost had chosen Paul and Barnabas thâ—y had their Mission from the whole Church Acts 13.2 3. Jeâ—om and Chrysostom agree that there is no difference beâ—wixâ— a Prâ—â—byâ—â—r and Bishop but only Ordination and that was by Custom as the best man not as the sole men he never could Lawfully Ordain but in his own Church and his own Church Members only and by the consent of the rest of the Members for Bishops for Three Hundred Years after Christ had no more Souls in their Diocesses than they were intimately and familiarly acquainted with this makes Chrysostome say that notwithstanding the Custom of a Bishops Presence at Ordination yet betwixt Presbyters and Bishops there was little or no difference Homil. 11. in 1 Tun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little difference and in Scripture times nothing at all Theopâ—â—lact calls it ferme niâ—il next to nothing namely Precedency but the Church in Scripture or the Faithful Ordain'd as many Bishops as was needful and may not Presbyters Ordain now without a Bishop's Presence as well as of old in Scripture Times or as well as Bishops do Ordain Arch-bishops and Metropolitan's But in Holy Writ if any had the Precedency the Presbyter had it The Presbyter's that are amongst you saith St. Peter I exhort who am also a Presbyter 1 Pet. 5.1 no greater Titles of Honour can be given than what Age and Nature gives thence comes Sieur Monsieur Syre and Sir or Father Maâ—am a diminutive of Dame or dam Madam my dam or Mother and Age being Honourâ—ble the greatest Title of Honour is thence deriv'd Senior Seniore Seignior Gâ—and Seniore in Spanish Italian and Lingua Franka Presbyter amongst the Greeks Elder or Alderman or Earl all is one derivative from Seniority to that if People be Ambitious of a Name Presbyter or Earl Alderman or Earl of the Church is far before Overseer or Bishop whose Diocess was at first no bigger than that he might â—asily Oversee it or see over it now it is Monstrous The burden of a Bishop is so great and the danger greater in Male-administration that 〈◊〉 Hâ—mil ult 23 6. 13 in Heb. 12.17 says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈…〉 for Sours Yâ—â— and at his 〈◊〉 too Does not the Horrid Hazard threaten his Head But what cares some Men for the Thunder of Heaven's Vengeance till it fall upon them they are Stouter than those two Atheistical Emperours Tiberius and Caligula they would Run under Ground in Yaults and Caves when it Thunder'd but some are as unreâ—enring as the High. Priest of Rome called Julius Caesar that notwithstanding that he Reaâ— Divinity Lectuâ— in Rome to the People was the greatest Robber and Murderer in the World and Sacrific'd to his Ambitious and Greedy Rapacity the bravest Câ—mmon wealth that ever the Sun saw but he fell in the height of hâ—s Jâ—liâ—y and to shall all â—erably whose Portion is as they dâ—sire in this 〈◊〉 only In short the difference betwixt Presbyter and Bishop in Holy Writ is nothing at all no not in Ordinations As in Asrica Presbyters did Ordain and so now at this day in Germany France and in the most Prorestant Churches And must we Schismatice from Scripture And from all the Protestants in the World to follow a Custom they got into the Greek Church Fourty Customs they had besiâ—es this contrary to Scripture Customs Chrysostome being a Greek Bishop and Hierom though Writing in Latin yet dwelling and conversing amongst the Greeks but would never make so bold a venture as to be a Bishop in those times so the Fourth Century when the Task was fourty times easier because the Province or Dâ—â—cess was fourty times less nay a Hundred times less than now in England and Wales besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make the most on 't is but per Civitates alongst the Cities which being a Hundred in Creet and the Parisheth 〈◊〉 two Handred and Seven and not a Tenth part Chilmans this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only sillily Construed to make such Havock 〈◊〉 it has both in the State and all true Devotion Yet Men drink Healths to the Prosperity of the Church of England I they mean hereby a good Health to the Protestant Head of the Church and the Protestant Members the only True meaning with all my Heart let it pass Buâ— if by the Church of England they Scandalously mean there by only the great Diocesan's that cannot possibly Watch over Souâ—s excepâ— by 〈◊〉 Faith in the Black Guard of Apparitors Sumners Registerâ— Proctors Canonists Lay-Vâ—cars Vicar-Generals Commissaries Officials Surrogates or I do not know who at the General Randevoâ—z and Head Quarters at Doctors-Commons What an affront is this to the True Protestâ—nt Church of England I grant that the 〈◊〉 have all this whole Ragged Regiment and by the same Names too and for the same Service in their Popish Muster-Roll But God forbid That the Reformed Church of England should signally dâ—ffer from Popish Church Discipline not so much as Nominally and so little really and to purpose that some have only been Starved to Death in a Jâ—yl and many Hundreds and their Families undone whilst the Smith field Fire 's were fierce indeed but the â—ortures did not last long Our Marciful Hands made Men feel Death long and often before that King of Terrors was permitted to end the Pains Oh! blessed Reformaâ—n Yâ—â— you 'le say our Lâ—rany is in English the Mass Litany in Latin and the Saints are omitted and Te Dâ—um is â—ung in English or half Jabbâ—rd over unintelligibly after the firth Leâ—n We praise thee O God We Ackâ—owâ—â—ge thee to be the Lord All the Earth doth worship thee c. All the Earth 〈◊〉 wish it did but in my little Travels I know it is lasse for more than half the Earth are Infidels to old Day There we are out of
more Priests than Judges nor David any more a Prophet than a Captain or King nor Solomon the Wise any more a King than a Preacher or Ecclesiaâ—â—â—â— In the New Testament Annas and Cajaphas were Judges and Priests also whether were they Lay-men then or Clergy-men The priest sat Judge upon the Bench and the Judge Preacht or gave the Charge Yea but not in the Pulpit and the Church What then does that make the least difference He is not fit for the Pulpit that understands not the Law of the Land and Nations where he preaches nor is he fit for the â—ench that cannot Preach Gospel from thence as well as from the Pulpit Caesar was â—ontifex Maximus Chief Priest and chief General or Emperour Amongst the Jews the Scribes and Lawyers were Judges on the Bench and Preachers in the Synagogues also In all Nations it is generally so in Tâ—ky they have no Judges but their Preachers nay our Bishops rule not the Church otherwise than by Lay-Elders the worst that ever were â—unâ—ers Registers Scribes Notaries Canonists Officials Vicaâ—generals Chancellours Commissaries and that Ecclesiastical Crew at Doctor 's Commons never was Church in the World â—o Disciplin'd What Repentance What Penance The purse is punish't That pays the Reckoning Oh brave Church Oh! brave Keys of the Church Fine Golden Keys and Dainty Gay Porters Door-keepers Key-keepers or Ciaviger's In the first four Hundred Years after Christ till â—ishops and afterwards The Pope made such encroachments upon the Layety as ignorant persons so esteem'd so called and so treated never was any Man let in to the Church till approved By who By the Bishop No by the whole Church Nay St. Austin after he was Thirty Years of Age continued a Probationer or Catechumenist before he could get Admittance into the Church as a Church-member Attended at the Door and waited as he confesses in his Book of Confessions and Recâ—â—â—ations Three or Four Years and then most Votes of the House carried it not Mr. Speaker's alone as with us nay The Speaker or Bishop or Arch-bishop knows nothing of the matter with us but leaves all by implicite Faith to Registers c. Was ever any Church of Christ under the Copes of Heaven Govern'd at this loose filly and perfunctory rare The Papists have much the better on 't for every Priest Rules as well as Feeds uses both Doctrine and Discipline of Confession and Penance but the great Diocesan Bishops permit no such matter to protestant presbyters And why are not they fitter than Sel-soul Registers Sumners Officials Yes much fitter but then people would say that the great Archbishop that preaches little or nothing of Doctrine or Bishops that preach no better if so well and so often as when they were Presbyters only are good for nothing more than common Parsons except for ruling the Church And how do they rule by Implicite Faith in the Black-guard at Doctor 's Commons Bless us What Discipline is here For above three hundred years after Christ the peoples Vote ordain'd and where the only Clavigers porters and Key-keepers to let them in and turn them out of the Church So that the King who is Father of the Countrey is Father also of the Fathers Ecclesiastical as well as Temporal whether they know it or no. And if I were of Council with or for the Bishops I would perswade them to alter their popish-like Style in sending Process and keeping Courts in their own names contrary to the express words of the Statute of Edw. 6. in that Case made and provided as I have proved as yet unanswerably in my Book called The Test seven years ago have a Care of a Praemunire A blot is not a blot till it be hit but if it chance to be hit the Game is at an end Let them not strive to be Independent are they Subjects in Spirituals as well as Temporals If Subjects then act in the King's name as other Commissioners do who are authorised by him but if they dare pretend to a Jurisdiction Episcopal Jure divino more than a Presbyter have a care of the Statute of provisors as aforesaid But some Men scar nothing till it fall as heavy as Inevitably Do we blame Arbitrary power in a King and allow it in a Bishop Or would any Bishop that knows what true Canonical obedience is write in that Magisterial and Apostolical style with Saint Paul when perhaps the business is a meeâ— wanton or trivial Injunction I might enjoyn you on your Canonical obedience but for love sake I rather beseech you We owe obedience to Bishops and Judges and Kings alike in this namely to obey them in licitis honestis in all lawful and honest things Loyalty is Legality if I be legal I am loyal Cononical obedience say all the Canonists is obedientia secundum Canonem If Bishop's whom I reverence and respect heartily as the Kings Commissioners so that they do not exceed and transgress their commission should command me to say twenty pater Nosters every day before breakfast it is mandatum honestum but not licitum quia lex non jubet It is a good thing but I am not obliged to do every good thing no nor sometimes not obliged to do the best thing He that marries does well but he that keeps his Virginity does better If I do well when I marry let the Fryars or Nuns do better that like and if my Bishop command me not to Marry which is an honest command but not a legal command but an arbitrary lustful imperious Tyrâ—annical command for which the Bishop has no Warrant and he talks without Book which is more perhaps than he can do in the pulpit when he prates of his power to command yet for love's sake he rather beseeches let him first learn to obey the Word and to understand the mischief of Impositions poor Heart Before he come to give a Magisterial and Dogmatical Command and to his Reverend Brethren so In complement he calls them but uses them perhaps like Slaves that must do his bidding with Cap in Hand let him command his Servants and go himself I am his Reverend Brother if he do not speak against his conscience mentire est contra mentem ire like the pope who is the greatest Tyrant under Heaven enslaving Souls and consciences as well as Jâ—â—ling their Bodies till they be Carcases yet his stile is Servus Servorum Servant and Reverend Brother but I hate the Hypocrisy and dissimulation It looks like Joab's complement to Abner Art thou in Health my Brother And then stabs him Go Judas Mind the Bag mind thy God Mammon mind the bagg and keep your popish Complement Dear Brother to your self till you use him in respect as a Brother comest thou to betray the Son of Man with a Kiss Thou Hypocritical Judas can any Man look into our Chronicles and not see the insufferable Arrogance of priests in the Reign of popery and since also in the Reign of the popish like
where the Man Died or else a Pâ—erogative Case by the bona notabila of the value of Five or Ten Pounds old doings there were Wherefore the said Council made a Decreâ— Can. 6. That no Bishop should be made in a Village or little Town for which one Presbyter might well suffice because it is not necessary to make a Bishop's See there least the Name and Authority be rendred contemptible There were Three Hundred and Fourty Bishops there which exceeded the Number of the General Council of Nice and they took care for the Honour of their own punction yet they add That when the People in a Town shal grow so Numerous a Hundred and Fifty was the Common stâ—â—â—or a Presbyter's Care and Cure Then that Village deserves to have a Bishop and ought to have one By this Rule London had need have more than Fourty Bishops And this would wher Industry and make Mâ—u Sâ—udy to be Work-men that need not to be ashamed least the People should never chuse them as of old they did whereaâ— now if they can but Buy an Advowson or next Avoidance or a Patron c Let the People go whilstle they are their Feeders and Pastors in Spich of their â—eeths But how can Men Rellish what is Craâ—n'd down their Throats as Capon 's are serv'd or given them with a Horn like a Drench This makes an Immortal Feud and Disgust generally betwixt the Physiâ—k's Patients and their Ecclesiastical not Father's but Farâ—iers that force open their Mouths and pour down what they please thus are the People Treated like Bruâ—es rather than Men and Christians they are like to be good ones But what cares the Reading Don of the Pulpit He crys I am Instituted and Inducted come to your Parish Church the Horse and the poor Aâ—s must Graze where he is Ty'd I 'le feed you in spight of your Teeth Ay and Starve us too in spright of our Teeth There is neither Reason nor Religion for this If he were never so good a Physitian of Souls all he says is accepred with Prejudice and Disgustful for let his Potion be never so wholesome It goes against any Wife-mans Stomach to be Drench't this is the Fault also of our Conâ—â—â—â—ution and wonderful are the Inconveniences that follow this as Antmosiâ—es Eâ—ernal betwixt Minister and People Suits at Law about his Maintenance for they Pay as they Heat only so much as they are forc't to and as for the Care of their Souls they 'l trust him no more than they will their Boâ—ies with a Physiâ—ian of another Mans choosing Patron 's will lose nothing by parting with their Advowson's not a Farthing honestly yes you 'le say he may make it a Portion for his Daughter or to his Waiting-Maid to a poor Parson that will Leap at her But this is the worst of Simonies and such never thrives no more than other Symonists a Curie attends it and blasts all this Smock Symony In other Symonies Money makes the Mare to go but in thâ— the Jâ—de make the Parâ—on Ride that must otherwise have gone on Foot. Besides the most of the Livings in England are in the Kings Gift At the Chancellours or the Bishops or the Universities few have private Patron 's except Noblemen Gentlemen and Papists the former are all tâ—o Noble to Câ—yn their Advowion's and the lâ—st the Papiâ—is are very unfit nay they are by Law Incâ—pâ—câ—ared after Conviction Iâ— is certain that wherever the Carcase is there will the Eagles be gâ—thered together every Man that is at a loâ—s for Preferment or for greatâ—r Preferment will be sure to inquire which is the way thither And if Symâ—ny Smock Symony or a Ceremony be the way and the Dooâ— thither the Clergy make Application it is their great Aim and Study thence comes the common Ignorance Lazinâ—â—â— Dâ—ed and Duil Freaching or rather Reading because it is â—asie most in equest with the great Dâ—n's that can do not better and is therefore more acceptable than the best But If you make Merit the only way to preferment then you will haâ—â— a 〈◊〉 Learned Loving and Lovely Clergy that will go Hâ—nd in Hand and Heart in Heart with their People and nothing though◠〈◊〉 good for them but now what they get is only got with Scrambling in all places especially in â—luralitiâ—s By Pluralitles I do not mean Two or Three Parishes for one Paâ—ish may be Ten times more a Plurality as S. Andâ—â—ws Hoâ—â—born than Twenty Norfolk or Essex Livings in some Places And I wish that the Right Reverend Clergy man who was so Saâ—acious at some little Animals are to leave the failing House and the efore left his Seat in the High Commission Court least iâ— he stay'd any longer it had fallen upon his Head would also be as Sagâ—cious as to leave his Incoâ—sistent Pluralities what Sence is it for a Bishop to be a Deacon For the due joining of which two words in Coustruction Subintelliâ—itur Avaritia And by way of Parenthesis now I have Named that High Commission Court I cannot but remember one word used by my old Fâ—iend Lord Jeffery soon after in my Lord of London's case repeated viz. â—â—ptim we do all things here quoâ—h he Raptim rashly in haâ—â—e without thinking without consiâ—eration without Wâ—â—â—ing without so much as a Clark or Register Ay the Wiser for litera Scripta Manet but enough of that and of Bishops at present CHAP. IV. Of Ordination c. I Never could understand any thing by Ordination but what Arch bishop Crâ—nmer makes it a setting apart Bishops as a Constable a Justice or a Judge is Ordain'd for some special work And the greaâ—er and more Sacred the work is the greater and more Sacred is the Ordination The Church the whole Church did this in the Gospel Times and long after so sayes Ierom. Requiricur in Saâ—â—dote ordinando etiam populi praesentia the Peoples presence is necessary when men are Ordain'd not as here by a Mockery of this Ancient Cuâ—tom Ordaining Men in a Congregation who are as Ignorant as the Bishop in Reference to their Person Conversations Learning or Abilâ—les but in the Purâ—st and Primitive Times they were always Oâ—â—aâ—n'd by the Church as well as in the Church and sometimes by Laying on of Hâ—nds of the Pâ—esbytery alone as Titus and sometimes by the whole Church as Barnabas and Paul the Laying on â—f Hâ—nds was only a Jewish Custom or Ceremony Pointing out the Persion Ordain'd It was not the hands did any thing none are so foolish to think that â—xâ—ept Vertue could go out by touching as when our Saviour touchen the Woman not willingly which had an Issue of Blood none are so Blasphemously silly as to pretend hâ—t indeed the â—ign is taken often for the thing Sâ—gnified as for this Câ—use Bow I the Knee to the Faâ—her and sine stantibus non staret mundus and neglect not the Gift of God that was given thee by the Laying on of the Hâ—nds of the
haste but we have had time to 'mend it Yes but those that Steer'd then must have acknowledged their Frailty Weakness and Mortality which flesh and blood cannot deny but is most unwilling to grant and coufess which Popish English not Italian pride I fear will put in a Caveat as formerly against Reformation Never could any Bishop or Priest with whom I ever yet did discourse the point either here or beyond Sea alledge any Reason why the Presbyters should not be helps in Government rather than filly and Rascally Registers Sumners Officials Canonists c. except that the work being divided amongst his Brethren in time the Wages would be divided also whereas the other Free-booters Ecclesiastical or rather Mongrels party-per-pale Lay-Elders went no purchase no pay and perhaps gave Money too to purchase such a spiritual Letter of Mart Ay and get good Booty too by the Venture In short such monstrously bulky Bishopricks as now we have has formerly been found too dangerously big for the King and Kingdom as well as uneasie for the people and like a Shoe too big useless except it be stuft out with those said refuse Stuff and Excrements Sumners Registers c. or if a great Shoe be too disparaging and disagreeing Metaphor for such High-Top-Knots Ecclesiastical the Pride as well â—s the Mode of our High Church Man 〈◊〉 compare them to the poor 〈◊〉 that has got the 〈◊〉 which 〈◊〉 the poor Limbs to make a monstrous great Head stuft like a Bladder sometimes with more Wind and Vapour than Brains Verifying the Proverb A great Head and little 〈◊〉 not that the Diverb is always true but it is often so when a Whore or a Jesuite made that great Head so that the Head had never grown so Ghastful a Portent had it not been for a very carnal Heart Me thinks it looks like Tom a Lincoln the great Cathedral Bell there too big for use or to call men to Church it would well make ten good and useful Bells if well Cast whereas now it serves for nothing but a show and only the name Rings all the Kingdom over but good for nothing but to be gaz'd at and admir'd by Women and Fools for its huge Dimensions And is certainly a too much overgrown thing since the days of the Martyr Ignatius Bishop of Antioch and contemporary with some of the Apostles when he says Every Altar should have a Bishop meaning certainly a Presbyter or something very little different Nay in his Epist ad Smyr he says It is not lawful without the Bishop to Baptize or hold a love Feast or any Ecclesiastical Assembly c. Certainly then a Bishop was not Omnipresent or an Ubiquitarian or else nothing like to the Bishops Office at this day amongst us performed Shall we call those separate Congregations Schisms from the Catholick Church when they keep to the Primitive Rule from which our Constitution has swerv'd What Vote Avarice and Ambition had in making such a Constitution by President from the Hierarchy of Rome let others judge I shall not Dogmatically determine But some say Tho' the Bishop cannot see from the Cathedral what is done all over the County Shires and Towns of his Diocess yet he can Ride about and go the Rounds and Visite them and so he is bound to Go or Ride once in three years And what Improvement is made by such Triennial Visits in any thing except his Purse and the thing he calls Confirmation Can he possibly be a sufficient Shepherd and Bishop of Souls or Physitian of Souls that has not so much as spoke with or visited one of a thousand in his Diocess Nay grant that he do nothing else all the year if it be not a Parliament year but visit his Flock we 'll grant him for every Town Village or Parish two or three days in one year and by that account in that two days he cannot have Examin'd above the tenth part or Tyth of the Parish nor heard their Causes and Complaints for above one tenth part and what shall become of the other nine Nay what shall become of that same tenth part till the next years visit the Patient may be dead in that time as well as all the nine that get no relief from his Episcopal hands Oh! but other Curates Journey-men and Apparitors c. do the Work for him that Surrogated folly has been sufficiently Answered already not but that sometimes he may by Implicite Faith shooting at Rovers hit the mark but it is no the Blind-man shot the Crow more by Luck than by Wit. In short when a bounteous Prince publishes the Bines betwixt a nee dy greedy Doctor and a great Fat Bulky Unweildy Bishoprick the Match is food made up generally tho' Conscience â—arried a little at the Tremendous Account and impossibility and impotency of performance does whisperingly perhaps forbid the Banes Avarice and Ambition are leud and loud Speakers and can soon silence the Whisper of a Conscience that like some drowsie Judge is scarcely awake when he passes Sentence And the Contract once Solemnized publickly in the Church the Divorce is not so easie No Is not the Divorce easie in case of Impotence and Impossibility of giving the Church due benevolence the only design and end of such a Contract The Civilians cheat us if such an impotence be not a sufficient a lawful and necessary cause of divorce Nay worse it is some say ipso facto void where there is Error personae or not a sic man for the turn But I 'le urge no Parabolical Arguments so far as of I lift I can make them go if before God and in foro Conscientiae they can answer it I leave them to those two Judges Is it any wonder to see a Church barren and unfruitful of any thing but Puppet-like and Apish as well as irrational Ceremonies superficial and perfunctory Devotions the only fruits of such Decrepit Sons of the Church which are begot when impotency is supply'd by Fumbling Registers Apparitors Lay-Chancetours or Lay Elders and forsworn Church-Wardeâ— Sr. Paul indeed had upon him the care of all the Churches namely to advise them and leave Presbyters and Bishops to Guide Rule and Feed them but did not Excommunicere or Ordain by implicite Faith When Presbyters were Ordain'd he left the whole Government and Management of the Church to their care and prudence but he never undertook the Load of a whole County two or three upon his own single Shoulders least with such a Weight he could never mount Heaven but 〈◊〉 be cast down to the nethermost Hell and become a cast-away by Male-Administration and Impossibility of performing that Office and Undertaking The Apostle himself could not manage a Plurality A Plurality What 's that Not such a thing as it is commonly taken and accepted to be viz. two or three poor Parishes for one Perish such as St. Andrews-Holborn has twenty times more people than twenty Countrey Parishes so unequally are Parishes divided both 〈◊〉
to Numbers and Estates A Plurality then is more people than any one man can probably visit and regard either by reason of their numbers or distance of place no men did rule or feed the people in the Scripture times purest and primitive times by Proxies Journey-men-Curats Sureties Registers Surrogats or Implicite Faith 't is Non sence all over as well as Irreligious until blind men can learn to see as our great men do now by other mens eyes and implicite Faith I grant that the blind Beggar of Bednal-green did do his business by the eyes of his Dog and a Bell and got they say thereby a great Estate but still in Spirituals it will not hold good and if it would it would be no great honour for a Bishop to be accounted the great Blind-beggar-Ecclesiastical yet so he must always ways beg the Question and do his great Church-works by blind implicâ—te Faith or else be cannot possibly do business Therefore some Repairs must of necessity be done and in time too or else a Church so Crâ—zy in her Discipline and â—o Non sensical in her Ceremonies cannot stand long proplâ— how we can The Papists upholds theirs with Dragoons Constables Jaylors Summers Registers â—â—ng mâ—n and the Inquisition with Cuâ—ses Anâ—themâ—◠〈◊〉 Toâ—â—â—â—â—â— and Jayles if â—ny body mâ—k◠〈◊〉 â—ment of like Props they 'l â—â—â—d thâ—m 〈◊〉 and give them the slip now in there day and 〈…〉 when Governours whose duty it is to Reform do neglâ—â—â—â—o long 〈…〉 years ago in 〈…〉 the people could beat no longer and took them to do but the people are but Tinker-like Reforâ—ness if they mend one hole they make two Force and Jayles Impositions â—â—â—ght do in the Days of Ignorance A German Writer tells us That the people were 〈◊〉 â—illy there before â—â—ther's time and so Devoutly priest-ridden that iâ— the priests had 〈◊〉 them they would have Eat Gâ—â—â—s as our Asses and Jaâ—â—s do But those happy Days are done and past nor must we expect such success formerly the Peâ—â—â—â— were the only Clerks the only Schollarâ— and the Gâ—ntry went to no School but the Dancing School but now quiâ—â— contrary the Gâ—ntry are the most Accomplish'â— Vertuoso's 〈◊〉 knowledge and the great Accomplishment of a Clergy Ceremony monâ—er is 〈◊〉 to 〈◊〉 his 〈◊〉 bowings and Alamode postures Ecclesiastical 〈◊〉 the two Art demiss those two Fountain of such Dancing â—â—â—â—ature 〈…〉 Ceremonies wherein being pretty well improv'd so Seven Years 〈◊〉 hot and long a Skirmish of Ergo versus Ergo is but Addressing to â—â—me 〈◊〉 Chamber maid or Groom to a Patron that has a void Living in his Gâ—â— and he is forthwith by the help of Implicite Faith made free of the 〈◊〉 pit This may be done because it is frequently done and then the Floâ—â— are noâ— guideable by such a Novice but go to the Conventicles and 〈◊〉 out for better Pastures What then Then they are prefound and 〈◊〉 then Then the Registers Shears them takes their Flâ—â—â—â— and 〈…〉 go to 〈◊〉 more Wool against the â—â—x 〈…〉 the next Visâ—on which begins as all other matter of that Nature with a Nomin 〈◊〉 〈…〉 to be ready to pay th◠〈◊〉 to the Registers whiâ—â— the Bishop's great Eâ—◠〈…〉 is getting himself a 〈…〉 with Wine and Oysters 〈◊〉 nexâ— Question is I Dâ—ncer Râ—ady Then after Dinner call 〈◊〉 to pay there the poor Câ—ergy muâ— pay again after Dâ—â—â—er when the had pay'd for it once before in their Procucations and Synodal◠〈◊〉 they Eat a bit well the World grows worse and worse Old Bishop Humfrey Late Bishop of London did indeed makes us pay our Visie oâ— Proâ—â—â—ations incended and given at first to beâ— charges and pay the Common Reckming and so he did we never pay'd Twice but that lanovation came in as soon as he was Dead Then after â—â—nuer to Church they go again when the Clergy are Short to do as much to the Church-Wardens and Swearing them to be forsworâ— for no Man ever did or can keep that Oath sometimes a Church-Watâ— den pays Four or Five Shillings sometimes Two Shillings and Four pence the Sell-Soul seldome refuses ready Money then take in their Presentments and having thereby notice where the Covy lies by the help of his Stalking horse the Apparitor he catches some to be sure in his Net whence they never escape but with the loss of some Fathers at least Well may the Fops say Here 's a Heaâ—th to the Church of England for never did any Sickly Church stand in more need thereof if by the Church they mean the said Black Guard and Ragged Regiment of Sumners Jayloâ—â— Sworn I had almost â—aid forâ—word Church-Wardens Apparitors Registers Surrogates Officials and Ceremony-Mongers here 's an Ecclesiastical Body of a Church for you the like of it is no where in the World for though the Papists have the same Tools and for the same use and by the same Names called and known yet every Priest Secular besides the Swarming Monks and Itinerary Frier 's performs more Ecclesiastical Discipline in their way than the best Bishop does here in making Penâ—â—â—nes Is it not high time for our Governours to Imitate our blessed Saviour and make a Whip of small Cords and Slash these Ecclesiastical money-changers our of the Temple When â—urrs get into the Church the Sexton does not stand asking how they came in when he sees the Doors stand open but Whips them out Even so it is a folly to spend time in inquiring how these Ceremony-mongâ—â—s and Ragged Regiment got so high into Church but Slash them out For tho' the favour of a Jesuite or a Court-Whore might have done Wonders in puâ—â—ing a great Fapping-Cap upon my Ceremony-monger's Head yet I cannot Imagine how they could open his Skul and put in more Brains except Schollars and Wits could be made like Knights by Dubbing or as Kings make Lords by Letters Patents Not but that the Vulgar and the Fool himself thinks himself some body for Wâ—t and knowledge forsooth Vertue and Valour more than before his Father or Elder Brother Dyed or before he got I know how to be a Court-favourite But Anatomize and Rip him up and you will not find him to be made of Clay one jot more Refined then the other Mortals by the Sound or Title of Honour but he that was a Fool and a Coward before is to still tho he had Fools Fortune the luck to have a King for his God-father anâ— to give him a Name but in all other respects he is just as God Almighâ—â— made him and as his Sin and Ignorance has Polluted him only a great deâ—â— more Lofty and Confident I dare not say impudent Proud and High. But the Canons of our Church now in force I 'le prove foreseeing the Arrogance Ecclesiastical took care as well as our Saviour did to prevent it nay even in Minute matters such as that namely That a Bishop should not suffer a Presbyter his Reverend Brother so much as
more than I know or than the Judges know when the course of the Court was Arbitrary and out of Course But if it keeps its due course and pretend to no Dispensing Power in Abrogâ—ting the Laws of God and Christ and right Reason I fear them nor for I hope in God that I shall never by preaching Truth Transgress but a Truth may be a Lybel as one of the Lawyers urg'd in the said Tryal Yet the Learned Gentleman notwithstanding his De Libel ' famos talk'd without Book and against Truth and Law like an Oxford-Apothecaâ—y For Truth being an Attribute and property Divine as light is of the Sun and whence radiantly and virtually all light proceeds can never be any art of the Constitution of a Libel Defamatory And therefore all the Stâ—tutes to which Scandalum Magnatum has any Reference whether that of 3 Edw. 1.4 or those two of Richard 2d Queen Mary or Queen Elizaabeth are only against such as tell false Tales or false News whereby Discord may arise c. So that in the 〈◊〉 place nothing can be a Libel but what is false and then it may be false and yet no Libel If it do not tend to Discord and consequently be malicious or Seditious as to say a Noble Man is wet to thâ— Skin came to his Country House wore black-clothes c. all which may be falâ—e and yet no Lybel To say a Judge or Justice gives false Judgment though it be True may be so circumstantiated that it may be justly Punishable as a Mis-behaviour but he shall not suffer by Law as a Lybeller if it be apparently True. To say a Lord is ignorant of Latine or as one said in the said Tryal We are ignorant of Law Latine whether he said false or true is no Lybel though I had said it it may be false indeed but no Lâ—bel because it tends not to Discord but though it should tend to Discord it is impossible to be a Libel if it be true though it may be sawey and unmannerly because we must not imagine that a Lord is ignorant of any thing he must be an infallible Man in England though the Italian Pope be not so acknowledged Wise doings the while But the Learned Judge Sir J. Powel then in the said Case very honesily and judiciously affirm'd it for a Law that a Lybel must be false false Tales it is not else within the Sâ—atures on which Scandalum Magnatum is founded and still the course of the Court varled from Lawâ— never was the Punishment of a Libeller or Honour-wounder a vecuniary Muict but 'till K. James always the Body by Imprisonment c. repayed and repair'd Wounded-Honour nay by 1 and 2. Phil. Mar. 3 the greatest Scandalous Wâ—rds against the King or Queen were only Punished by Bâ—dily Punishment which a man might have bouâ—ht off whether the King would or no with too not ready Money neither the Bill was not drawn upon him upon fight thereof buâ— any time within a Moneth so tender were our Ancestors of undoing Mâ—â— so â—ill Words even against the King much more tender not to undo a Man and his House for a frall Word against a frail Subject though a Lord. Honour if it he â—ase and Dâ—eggs is not Honour and consequently not wounded or hurt but if it be true Honour it is like the best Spirits Airy and Sâ—triâ—ual it can neither be Bougâ—t nor Sold nor ever was it known in England that so much as a Knighthood could be so base an Alloy as that an â—surer or Scrivener oâ— 10 l per Cent could purchase it till the Poverty of Scotland coupled with an empty Exchequer and a King liberal to Prodigality to his Countrey-Men was glad to make poor Shifts to earn a Penny this for one of making Honour so Mercenary â—hat some Gentlemen scorn'd to be Knights whilst another rich Dame would give 1000 l. to be Lady Baronet that so shâ— might take â—he Wâ—ll of her Grand-Dame But enough concerning Lybels you 'll find none here nor any thing struck at but Sin and Folly and neither of them are Ingredients in the Constitution of true Honour except Honour can be Mâ—das'd as he Exceâ—fiastical Fellows do Sins turn aâ— they can touch to Gâ—id calling it by a Word they borrowed from Father Peter and Rome Commuring or Comâ—nutation of Penance a Word that buys Perriwiggs at Doctor-Commons as fâ—â—ly as it is And if any Expression of mine in this Dâ—scourse seem too Airy sometimes for so grave and solemn a Subject it is neither forc'd nor affected Nature will have its Course But as it is easier to pick a Quarrel than to end it so it is easier to find Fault than to mâ—nd 〈◊〉 and cannot a Man be sober except he be sad Nor Grave except he be dull Nor have I permitted one Wâ—rd to pass with more Bâ—iskness of Air or Stile then just what was necessary to keep mâ— Reader awake and is not it as Pardonable at least as that dul Parenthesis by some Preachers so often Inculcated do no sleep there Which is the more Unconscionable Start and State whâ—n he had rock'd them asleep before with his heavy and drowzâ—e Lullabâ—e None can expect â—hat my Stâ—e should be smooth in the Sinewy and Argumentative Part it is not to be done But be it as it may it the Subject matter be solid and weighty let my Sâ—ile shift for it self I am not fond on 't yet blunt as it is I will neither change it with thee Dâ—owzie Mr. Phlegmatick Nor yet with thee that 〈◊〉 test Frowning and Centuring there I see thee Formal Mr. Hypochondriack The CHARACTER of a CEREMONY-MONGER CHAP. I. Concerning Bowing to the Altar to the East THe Cringes and Bowings of the Papists to the Altar is in Adoration of their wafer God that 〈◊〉 there they think Enthron'd and is by the Homilies of the Church of England frequently styled Idolaâ—ry and the Act of a Fool. But the Cringes and Bowings of my Ceremony Monger to the Altar to the East wheâ—â— there is nothing he must confess whatever he has secretly 〈◊〉 here neiâ—her more nor better than what is in the Wâ—ll in the Bâ—â—frey or the Body of the Church therefore some call him a Fool but like Merry Andrew though he act like a Fool he is more Knave than Fool and though â—ry Noddy pretends that he nods to nothing yet the old Dotard does not play the Fool for nothing but he is as well paid for playing the Coxcom in his silly Superstition as the best Merry Andrew of them all For it is well known what an Influence Papists had in the three last â—â—â—gns of B. Laud. the two Castiemains and Father Peter who not being able to bring in Popery or a Bishop â—llis into a Protestant Church and Protestant Preferment the Laws Excluding such therefore they encourâ—ged any â—â—â—ly Superstition that was a Quid pro Quo and as like Popish Idolatry as Twins of the same
all Languages As Mat. 1.21 Thou shalt call his Name Jehoshua Joshua or Jesu all one Hebrew word Besides That Holy Text doth not say in the Name Joshua but in the Name of Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but my Ceremony-Moneer does not bow at the proper Name of our 〈◊〉 or Joshua to wit Emmanuel or God with us which 〈◊〉 both his â—ivinity and Humanity nor at the found of the word Christ Messiah c. but stands as unconcern'd and as 〈◊〉 as a Stake Besides he does not how the Knee but like the Papists nods his Head or puts off his Cap or Hat as the Popish Jesuites do when they Preach every time they mention the word Jesu if they do not forget which they commonly do and as commonly Sin if that Foppery be a Duty Besides That Text says Every Knee shall bow in Heaven and Earth and under the Earth but there are no Knees in Heaven and those in Graves in the Earth and under the Earth are too stiff to how Come 't is Nou sense and Ridiculous all over and as a very Specimen of my Fop as any other For as there is no Scripture to Vouch for him so no Reason What shal Christians be like that Hystaron Proteron Herb. which Physicians as toolishly call Filius ante Patrem The Son before the Father Do we well to blame the Arrians for placing the Father above the Son Do we well to believe the Unity and Equality of the Holy Trinity And yet do we bow at the Name of the Second and not at the Name of the First and Third Person of the Holy Trinity Nay Is Christ divided do we pay more Reverence to the Name Joshua the Nâ—me of my Foot Boy then to the Holy Name of Jesu namely Messia Christ or Emmanuel For shame do not pretend a reason for such Foppish Adoration And if neither Holy Writ nor right Râ—ason be of thy side Mr. Ceremony-Monger thy Canon will be noll'd by the Statutes the Acts of Uniformâ—â—y that makes it very Penal even deprivation 〈◊〉 for thee to follow thy Trade of making Coremorâ—es which God never made nor the King and Parliament or right reason ever made Besides there are several 〈◊〉 of Provisors and then he incures also a Premâ—ire to set up the Miâ—re above the Crown the Bishop and Priest above the King and the Convecation-house above westminster-hall And this Sawey and Priestly Petulaney deriv'd from Rome makes my Ceremony-monger many times very troublesome to the State and to the Crown which he will obey like Thomas a Beckâ—t with a salvo honore Dei that is many times as far as he list and when he list or in any thing that is for his own ends and his own honour nor a jot further of which I shall give no late instances here of those that could strain at a Gâ—at when against their Interest though for and against Gods glory and yet could swallow a Camel if sent from that Court if it would but advance their Dominion and sway or at least not hinder it witnesses their publishing in Churches the Sports that may be used on the Lords Day c. when this Spirit possesses my Ceremony-monger he is not only troublesome but dangerous and insufferable which will make me repeat some oâ— my own Speech Printed Anno 1681. p. 3.4 In Vindication of my Book called the naked Truth though I am no Erastian concerning the Keys the the Keys of the Church which some said was true but unseasonably urg'd surely 't is now seasonable what was then said to the Arch-deacon viz. And first like a Churchman of the old stamp he will permit his Majesty to come into the Church that 's more kindness than old St. Ambrose Bishop of Milan would show sometimes to the great Emperour Theodosius when he did not do as he would have him to do nay this Arch-deacon opens the doors himself to let his Majesty into the Church but he will nor trust him with the Keys as who should say we will open the Church doors to your Majesty and come in and welcome whilst we continue good friends But they that keep the Keys and can open the Church-doors to let his Majesty in can also whilst we have the keeping of the Keys upon displeasure lock him out well for this very trick and for another late Scotch trick it I were a Privy Councellour I would advise his Majesty as Head of the Church and the Governour thereof to keep the Keys of the Church in his Pocket or hang them under his Girdle if it be but because this Prclatical Champion this same pitiful Arch-deacon like another Pope or Sr. Peter wâ—â—â— keep the Keys of the Church and will keep his Majesty from them and we would fâ—â—â— perswade him that our Laws to use his words p. 2. of the Proeme Excludes the purely Spiritual Power of the Keys from the Supremacy of our Kings except it be to see that Spiritual Men do their Duty the 〈◊〉 Belike this same Arch-deacon carries the Leges Angiâ— the Laws of England in his belly and greedy gut for I am suâ— he carries the◠〈◊〉 or no where he carries not these bulky Lâ—ws of England in his 〈…〉 no gues in his brains For I pray Good D D. where goes our Laws 〈…〉 â—urely Spiritual Power of the Keys from the Soptemacy of our Kings if our Kings â—ke good King David or whâ— King Soloman shouâ— have a mind to be â—cclesiaâ—tes In the days even of Popery I never heard of a King shut our even from the Toppâ—n-Pulpit if he had a mind to climb so high stone Henry the 3d. made 〈◊〉 to 〈◊〉 â—he Pulpit took his Text Psal 85.10 Righteousness and Peace have kiss dâ—each other and then in his Sermon ad Cierum to the Leâ—rned Mâ—ks of the Cathedral Church of Winchester when he had a little self end too as some Pulpiteers have also had in the case namely to Câ—jole the said Monks to Elect his Brother Athelmar Bishop of Winchester Paraphrasing and enlarging upon his Text and saying to use his own words 〈…〉 To me and other Kings who are to govern the people belongs the rigour of Judgment and Justice to you who are men of quiet and Religion Peace and Tranquillity And this day I hear you have for your own good been savourable to my requâ—â— With many such like words I do not know whether the King had got a License to Preach from a Bishop It seems the Clergy then too would favour Kings in what was for their own good and if it were for their own good would also permit the King to take a Text and preach in their Cathedral Church how hard hearted or strait-lac't soever our Archdean proves and will not suffer our Kings to have the Keys neither of the Church nor Pulpit I say therefore some Kings would therefore keep the Keys of the Church themselves and trust never a D. D. of them
a Presbyter or Elder or Elderman or Grand Senior no greater name can well be given St. Peter was a Presbyter can there be a greater Disciple of Christ And the Presbyters to whom he preach't and were under him are the same with Bishops and those Presbyters also to whom St. Paul preach't at Ephesus and are called Presbyters in one verse are called Bishops in another and their Auditors or Flock are called the Clergy or God's Heritage 1 Pet. 5.3 How came Cassock men and Lawne-sleev'd-men first to make an Impropriation of this Word Clergy or God's Heritage to themselves forsooth I 'le tell you First it is clear that in all the Holy Scriptures this word Clergy or God's Heritage is never mentioned except in this place 1 Pâ—t 5.3 Secondly It is as clear that the word Clergy or Gods Loâ— belongs as much at least to the Layety as they call them in scorne if not more than to Presbyters or Bishops or Pastors who by another proud word too call themselves Divines for distinction sake from the Flock just as they have rob'd the Layety of their good name Clergy which by God was given to the Layety in Holy Writ Thirdly When the Pope and Bishops made Encroachments and Usurpations upon the Princes and Emperours taking their Dominions into the Church and St. Peters Patrimony then the Pope and Bishops feeling their own strength that they had strength enough of themselves as a distinct Body to go alone then they set up for themselves and made a new and distinct Corporation in the World called The Church The Clergy The Clergy The Lords Spiritual which is a Title absolutely and by Name forbidden as a prophane Name 1 Pet. 5.3 and also in the very next words in the same Verse they are forbid to Rob the people of the good Name of Clergy or God's Heritage because God gave the Flock that Name and Peter charg'd the Bishops as our Saviour did before that they should not be Lords nor Domineer nor exercise Lordship as the Princes of the Gentiles do For there was no such distinction nor prophane Names of distinction as Clergy and Layety Spiritual Lords and Temporal Lords there was but one sort of Clergy the Flock and but one sort of Lords Temporal The Princes or Temporal Lords for it is a Jesuitical Tenet which we practice and an old Popish Tenet and Errour in making Dominion to be Founded in Grace or to talk of Spiritual Lordship quatenus Spiritual Men or Apostles for it is totidem Verbis and by Name forbidden the Apostles I grant that a more Honourable Office or Officer cannot be in Nature than a good Presbyter or Bishop nor can that Holy and Spiritual Office be more debauch't and prophan'd than by making steps of Divinity to mount over all Humanity This is to Rancounter and Ruffle the whole course of Nature and make Heaven a pair of Stairs whither go you so fast To Hell To Hell And the Devil by the Pomps and Vanities of this wicked world contrary to that pretended Vow in Baptism of which a Bishop one would think should make a Conscience Thou that sayst a Man should not Steal saith Paul dost thou Steal and Filch Mâ—ns good Names that God hath given them the Clergy the Church and appropriates them to thy self and thy Coat â—â—le for shame this is a proud and covetous Encroachment taking in the Common by wicked Inclosures forsake the Devil and the Pope the Pompâ— and Vanities of this Wicked World. In the Conclusion I 'le tell thee what Bishop were in the purest and Primitive Times and how much now they are unlike what they ought to be if they have any Conscience or Reason in them but if not they are sit for any thing rather than Bishops Which Honour of Bishop or Presbyter for they are all one or little or no difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Câ—â—â—sosteme 〈◊〉 〈◊〉 in Tim. very little no more than 〈◊〉 betwixt the Honourable Speaker of the House of Commons and the Honourable Members no more if so much But this Honour no Man taketh of himself but he that is called of God as was Aaron where note by the way that he that is called by the Church is said to be called by God or the Holy Ghost as Acts 13.2 3. But how was Aaron called of God By being Ordained High-Priest Who Ordain'd him The Captain the Lay-man as you call him the Prince by Name Moses And why may not Moses or any King or Prince Preach in his own Person and Administer the Church Keys in his own Person as well as Ordain a Deputy or Deputies called Aaron's if he be a Member as surely the Head is the chiefest Member A King Preach You 'le say that would be worth the hearing Yea so it is and does not his Sacred Majesty now Preach publickly once a Week more or less as occasion serves What in the Pulpit as the other King Henry aforesaid What matter is that Whether in the Pulpit or the Throne or the Chair or the Church or the Banqueting-House or Parliament-house The place alters not the Sermon or Speech But he does not Preach an Hour by the Glass No but Preaches more Divinity Wisdom and Sence in a Minute than the best of them do in an Hour that I can Hear and Preaches oftener than the Arch-bishop It is a Thousand times more skill to speak much in sew words than to talk Impertinently a whole Hour Oh! but Preaching is not the Arch-bishop's Province but ruling I thought that Ruling had been only the Kings Province Yea the Arch-bishop is Deputed by the King and Commissionated for the Work. I am glad to hear it he should be so Deputed and Commissionated aâ— other Judges are but he that gives a Deputation may upon Male-administration take it away and if either Arch Bishop Bishop or other Prelate of them all pretend jus Divinum for that prelacy it is not only false but they incurr all of them a Premunire by the Statutes of Provisorâ—s made even in popish times against those bold Intruders and Usurpers upon the Throne nay nay If the Rook or the Bishop can Check-mate the King put them all together in a Bag the Game is at an end What 's the matter with these People that do not know themselves If they do not they must be made to know themselves wherefore else do I bestow all this pains upon them St. Peter after he was an Apostle are these Men more was a Lay-man so were all the Apostles even the 13th too St. Paul Peter said Lo I go a Fishing we also quoth they will go with thee Did they throw their nets with their Cassocks on Or did St. Paul Weave Tent in his Gown If not what Flesh alive would have taken them for Clergy men more than other Fisher-men or Weavers as we foolishly and falsely accept and use the Word Clergy-man In the Old Testament Eli Samuel c. were no more Ministers than Magistrats no
Ceremony-monger What a Slave to priest-craft was stout King William the Conquerour when Aldred Arch-bishop of York requir'd a Boon of him which the King was so bold as to deny whereupon the Arch-priest curst him and flung away in a rage out of the Room The King kneel'd and said he would never rise till the Arch-Bishop would come and absolve him The Courtiers begg'd for they durst not lay hold on his Laun sleeves nor lay violent Hands upon a Clerk but with much adoe and much humble Intercession they perswaded him at length to return and to forgiâ—â— thâ— poor kneeling King and humble penitent No quoth the Bishop let him Kneel that he may know what it is to vex St. peter and me at length the King granting the Business a Money matter the Arch-biâ—hop did loose him absolve him and bid him rise The King in all other things was wise enough but being bigotted by priest-craft and priest-ridden he was craz'd with a foolish Notion and Superstition Nay he would not fight nor invâ—de England till the pope gave him his benediction a Bâ—nner with a Wafer-God inclosed in a Golden-crucifix and also one of the Hairs that once came from St. Peters Head. People can scarce imagine the Imperious force of a silly Ceremony and Superstition even amongst Men otherwise wise even at this day amongst us meerly by blind Devotion and Implicite-Faith in a filly Ceremony-monger because like as I said before the filly Image and unthinking Black Coat makes a great Figure in the Church and which Nebuchadnezzar the King had ser up But if they pretend that Jus divinum is the necessary attribute of Lawn Sleeves and that all the little things he commands are Law and Gospel God help his Noddle and keep him from a praemunire A Bishop may possibly be a good Man and a good Schollar though made when popery Influenc'd the Throne and some of them made so for the unlikeliest Merits that ever advanc'd a poor heart But if he were not a good Schollar a good preacher or a good Linguist before It is not probable that the Conge Deâ—slyer let it be got how it will can Improve either his parts or his Learning The King's Mandate can make a Man a Bishop or Lord a Barronet but all the Kings Mandates in Christendom cannot make him a better Schollar a better Man or a better Linguist this I can demonstrate by my own Knowledge Acquaintance and Experience that they that knew not Syriack Arabick nor Hebrew before they got the Conge-deslier are as iguâ—tant and unlearned Linguists as they were when they only were 〈◊〉 not a joâ— the â—ore improv'd by the Kings Mandate in any Knowledge except that of their great now Rents nay without a Miracle their buâ— Employments from the Parliament-house to the Council-board or to â—rmations or Visitations must hinder their learned Studies For Lawâ— Sleeves cannot make I man a Linguist thâ—â— was none before panâ—s pretend I know not what nor they neither Episcopal Character but a young Bishop a Novice-Bishop a boy-Boy-Bishop and unlearned Bishop is a Bâ—y a Novice â—till his Bishoprick cannot make him more Learned though it may make him more Right Râ—verend I grant then he was when but an ordinary Presbyter In short This Ceremony-monger is that Cumbersome Baggage that Pesters the â—hip of the church in a Calm and helps to sink it in a Storm but what Cares he Let the Church or State sink or Swim so he can but save his own Cargo and himself in the Long-Boar Nay like an uoruly Beast when he has drunk his fill he blunders and puddles the Fountain with his Fect that so the Streams may be muddy this makes a Lean and Cadaverous Clergy the whole Protestant World cannot sample such a jejune Crew he does well to stand up for penâ— Laws and to bring Men with a Constable and a Warrant into his Church to hear him read his Plagiary Noâ—es or else he might read them to the Walls and his Sexton being conscious to himself of his own Emptinesâ— and Demerit for they must be very hungry that without force and constraint feed on lean Carrion and cold Cramb's Therefore he Caresses and Hugs a Patron that has a good Living in his Gift he is his Man of Mettal I have read an Oration in praise of Judas I am apt to think a Ceremony-monger made it because he admires any Man that carries the Bag and in his heart loves Popery because like him it makes Money of its God and yet hates plain down right Popery in England because it in capacitates a Church-man and is inconsistent with a Dignatory Ecclesiastical For though he be of no Religion in good earnest yet I 'le trust him for a sure Stake against baresac'd Popery whilst the current of the Laws of Preserment runs strong against it He 'll never kiss the Pops Toe I 'll warrant you whilst he lives in hopes to make Men kiss his own Golden Slippers Thus my Ceremony-monger loves Religion and God too as the Lyons and other Beasts of the Wilderness love him who seek their Meat from God Psal 104.21 Nay he can fast and pray too and keep Thanksgiving days as the State calls in show but in his heart is as Hypocritical therein as the Emperour Charles the 5th Who Ordain'd publick Prayers and Fasts to be made to God throughout his many Dominions for the deliverance of Pope Clement the 7th from Captivity when he himself had taken his poor Holiness Prisoner and kept him Captive in the Castle of St. Angelâ— in Rome Thus Mocking God as the Dean and Chapter does in choice of a Bishop as aforesaid after they have received the Kings Mandate to choose N. N. and begging the a 〈…〉 ce of the Holy Ghost in their Election of a fit Man to that holy Office when they knew well enough their Man befare hand fit or unfâ—hcy can neither will nor chuse thâ—â— like Ephraim Hos 11.12 compassing God about with 〈◊〉 and the House of Israel with deceit Thus the crafty Fox the Emperour Tiberius Mockt Heaven by Commanding Common prayers should be said throughout the whole Empire for his safe Conduct in a Progress he never intended to make pro itu reditu says Suetonius supplicationes indixit cum non intenderet Thus the Ceremony-monger is always crying up the Church the Church meaning himself and such as himself for whatsoever a doe he makes about Establishing the Church ' â—is the wages it brings him which makes him bustle like King Hiram's Servants in hewing Timber to build a Temple for that God which they never knew nor cared for being a lover of his own Will-Worship his own Will and pleasure more than a lover of God. Uniformity he cries and one Mouth meaning his own for with his Mouth he shews much love but his â—eart like Ezâ—kiâ—ls Auditors goeth after his Covetousuess Yet as Covetous as he is he will sometimes be as liberal as a Prince to propagate
Rule blows will never cure his Blindness Besides Uniformity is an unnatural impossible and therefore an irrational wicked and vain attempt Go teach God to make a new Heaven with Uniformity of Stars and Skies spangled uniformly they are now all of different Forms and Features Go reach him to make Men uniform they are all now of different Forms and Features Go teach him to make a new Earth and set a new Face on it The Landskip now looks so much the more lovely by the Variety which God and Nature seems to delight in And wilt thou thou silly Ceremony monger and Projector be wiser than God If thou hadst seen our blessed Saviour sometimes stand and pray sometimes kneel and pray sometimes ly on a Bed or Couch and eat the Holy Supper sometimes fall on his Face and pray if thou hadst seen this variety thou wouldst have Excommunicated him then caplass'd and jalled him if thy fierceness had not kick't him and spurn'd him up hadst thou but had an Act of Uniformity to back thee We are bound to honour God with our Substance In Works of Charity the greatest Duty but how much when and how in particular is left to the discretion and liberty of every Man no rule of Imposition is or can be made about it We are obliged to honour God with our Bodies the least thing in true Worship for bodily Exercise profiteth little but how much when and how in particular is lest to the discretion and liberty of every Man no Rule of Imposition is or can be made about it Then you 'l say the Church of England was mistaken in one of her XXXIX Articles that says The Church has power to appoint Ceremonies And also the King and Parliament were mistaken in the Act of Uniformity that enjoint all Bishops and Clergy-men on pain of Deprivation to subscribe assent and consent to all and every thing as true which is contained in the Common-Prayer Book Here is a heavy Charge Convocation-House and Parliament-House both upon my back but come one at once and I 'le deal with them both one after another as well and as fast as I can First then I say in general that any Decree under Heaven that is either unlawful or Impossible to be obeyed is not at all Obligatory This is so plain that it needs no further Proof it is like the Light of the Sun self-evident if the Sun shine no man doubts it but he that is blind or winks on purpose lest he should be convinc'd And as to that Article viz. The Church has power to enjoin Ceremonies it confounds all the Ceremony-mongers amongst us And in all my Travels Reading and Discourses I never met with any Man Bishop Priest or Lay-man that ever did could or durst explain what is there meant by Church If it be taken for the Clergy either in or out of Convocation or Synod viz. That they have of themselves a Jus Divinum a Divine Right to enjoin Ceremonies to the People of England they all incur a Praemunire that claim such a Power and justly for they there by set up a Legislative power independent of and distinct from the King and Parliament the only Legislators and is of most pernicious Consequence and found to be so in all Ages And by the Statutes of Provisors made both by Popish and Protestant Kings and Parliaments condemn'd as most pernicious and insufferable by invading the only Legislative power Kings Lords and Commons the great Fundamental of our Government and setting up a Thing called A Church independent of and equal with or above the State and bearding the State if it be so bold as not to please them or should dare to displease them Better it is not to be a State than to be such a pitiful State at this precarious rate that dare not but be Priest-ridden Our Noble Ancestors in Popish Times scorn'd the motion and were true English Men This distinction of Church and State is a Popish and pernicious distinction two higher powers is one too much But if by the Church in that Article be meant the King and Parliament the Representatives of the whole Body of the people the Convocation and Canon-makers will by no means acknowledge that for that makes them Cyphers and as many people account them useless Tools And never did King and Parliament neither make Laws coercive in matters of Religion or Uniformity in Religion but Confusion Divisions Schisms Tumults Sedicion Blood Ruine and civil Wars were the dismal consequences in England whereas there would be none of these no dissentions no penalties no complaining in our Streets if the Legislative power unsuborned by Priest-craft make no Laws but what are proper for their cognizance and for the peace welfare good manners and good abearing in the State And then where there is no Law there can be no Transgression and those odious Names of Dissention and Sedition Conformist and Nonconformist will find an eternal Grave I 'le give but one Instance in that same Act of Uniformity which requires all Clergy-men to give their assent and consent to all and every thing for Truth which is contained in the Common-prayer Book But who made the Kings and Parliaments of England infallible Popes since the Church of England confesses she may Err And how irrational and unaccountable is it for men that confess their ignorance and yet with the same mouth will vote a Law or Imposition of their Sense in Religion upon all Mankind under their Jurisdiction For ought they know they may command and enact that all Clergy-men shal assent in their Judgments and consent in their Wills to a palpable error lie or untruth or else take their choice to starve lie down and die for Farm they may not Thrash they cannot and if they Beg they are sent to Bridewel And this is our very case this day We may not chuse what Chapters for Lessons what Collects Epistles and Gospels we list to read but must read those that are appointed for the day And the last year they were all falsly appointed or else those words in the Common-prayer Book are false that fixes and ascertains Easter Sunday the Aera or beginning of the Account whence all the Lessons Collects Episties and Gospels are computed nominated and appointed But that is not only silly and uncertain but false and contradictory in the Common-prayer book and therefore both the said Aera's cannot be true As for example by one Common-prayer Book Rule the last Easter Sunday should have been kept upon April 8 because Easter Sunday whence all other Feasts Lessons Collects are computed all the year after is always the first Sunday next after the first Full Moon which happens after March 25 which was April 8 last past But by another Rule in the Common prayer Book it was and so we kept it upon April 15 last past They cannot both be true but one of them is a Mathematical untruth and which no body can deny yet Bishops and
see them at the further end of the Court let it Hail Snow or Blow this inclines Men to be pedantickly proud ever after I knew it too experimentally being made a fellow of Gonvil and Cajus Colledg in Cambridge when I was but Junior-Batchelor and not 19 Years of Age till Travel and Experience in the World which all Bishops have not refines this Insolence and makes it more sociable and complaisant But let no Man envy the Liberality of our Ancestors in endowing the Bishops and Universities so plentifully a few that are truly worthy and Learned Men may well compound for the generality of a contemptible Clergy that would not have been so truly contemptible but that my Ceremony-monger in bad Reigns got possession too often of the Steeple the lostiest Piece of the Church by Popish-likes and Foppish Ceremonies and then it behov'd him to keep open the Door by which he enter'd to such only as were like him and followed his Steps and ezclude all others to his uttermost whose Vertues and true Learning must necessarily if set near him ruddy his Cheeks and make him blush for shame But crafty young Lads finding that easy way to the Wood and that it was much more easy and profitable to go to a Dancing-school than to the Laborious Schools of Worth and Crabbed Learning to which it is so difficult and not so unprofitable as times hath been to bend the â—â—nd and also so very sâ—cile honourable and beneficial to bend his Body in filly Cringings and Bowings farewel Books saith he and dry unprofitable Studies I 'le go to the Ecclesiastical Dancing-school and commence Doctor Ignoramus Hence it is that our Wise Men of England have made our English Bishopricks out of two poor words in Tit. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill understood in every City making Elders or Bishops saith St. Paul to Titus as I have appointed thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—u every City Thence it is that such a pother waâ— made to make such a little Town ' as Carlisle a City for why Forsooth and Colchester an Ancient City and twenty times bigger than Carlisle to dwindle to a Village for why Forsooth Because every Bishops See must be a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and but one City in a Bishopâ—ick and therefore little Caâ—lisle must be a City and Colchester which to my knowledge is Ten times bigger and Forty times more Rich and Populous must dwindle from a City as Antiently it was the only City of Essex and why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has done its business City and Bishopricks must be Convertâ—es and London being the greater City and Bishops See or Seat Eâ—go c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I confess Origen lib. 8. contrae Celsum does Paraphra◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much like Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tom. Homil. 1 in every City thus the Lifeless Feather of on 〈◊〉 consumes an other Feathers that are near it and in the Nest whereas not only the hest Greek Authors but the Holy Scripture confounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Village and a City in several places both in the Old and New Testament as for Instance in 1 Chron. 4.32 their Villages were Five Cities Exam â— So in the New Testament St. Luke calls Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of David Luk. 2.4 but St. John calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Village of David and I'lâ— call Bethlebem as I 'le give Colchester a Name too why not Since I have help't to Christen a great part of the Town these Seven and Twenty Years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City Town though the Bishops See or Seat at the great City of London has taken its good Name from it most Scandalously and nureasonably to give it to little Carlisle for the sake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word the Ceremony mongers never right understood they were so busie about Ceremonies they had no more leisure to understand Tit. 1.5 than Philip. 2.10 both of them falsely Interpreted and the latter falsely constructed and falsely Translated either through Ignorance or fraud to make room for a Nonsensical Ceremony There were 1000 Bishops in Armenia says Baronâ—us ad An. 1145. And Justinian the Emperour Petravon and Novel 31. c. 1. says there were but Twenty Cities in Armenia in his time and they have decreast ever since how could 1000 Bishops then Sit in Twenty Cities except there were many Bishops in one City or many Bishops in Villages and small Towns Nay to go no further than Ireland St. Patrick Founded there 365 Churches and as many Bishops saith Nemius and also Bishop Usher late Primate of Armagh and yet there never were 365 Cities and now but Ninteen In St. Augustin's Time there were 900 Bishops in Africa August Tom. 7. de â—estis cum Emerit And yet not half so many Cities and many of the Cities in St. Augustin's Time were Heathens nay the Inhabitants of the famous City in Syriae called Heliopolis were all Idolâ— to or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodores lib. 4. c. 29. Eccles Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor a Man of them would hear saith Peter of Alexandria the Name of Christ And yet there was then a Bishop of Heliopolis says Bishop Eusebius Pamphilus vit Constantine l. 3. c. 5.6 a Bishop that had a Flock like that of Bishop Mills in Arabia who had not got one Convert in his City nor any thing else but blows Sozom. l. 2 c. 12. these two Bishops had fewer Souls by Seven in their Diocess to Excommunicate than Bishop Ischyras who had but just Seven whereas our Diocesses are as much too big nay Moustrously too big as the other too little Is there no measure in us No Medium No midle way for true Vertue which always sits Enthron'd betwixt the two Extreama In Gospel Times the Bishops were chosen by the People and most Voices carried it for two of which God chose one by Lot the Lot fell upon Matthias and 260 Years after Cyprian tells us that all the People that is the Majority consented or else no Bishop was chosen Cyprian l. 2. Epist 5. Convocatâ— plebe totâ— de universae fraternitatis suffraâ—io and Caecâ—lianus was chosen Bishop of Carthage totius populi suffragio Optat. lib. 1. by the general Vote of the People No Man was Excommunicated Cyprian lib. 3. Ep. 14. nisi causam acturus apud universam plebem Not every sneaking Register and peaking Surrogate could send a Soul to Satan for refusing or neglecting to give the Knave a Groat or the like brave Ecclesiaâ—â—ical Discipline of Church of England It is just so in Spain and Portugal but not so bad as here in our said to be Reformed Church of England Reform'd In what Oh! the Service Book is in English and made Intelligible by the Peoples alternate babling like those illegal Irrational and unscriptural Mock-songs of the Singing-men and Singing
boys to feed which Mouthing Tribe so vast an Income is Yearly thrown away in Gathedrais that would easily supply together with the Sleepy Prebendaries when Vacant all the scandalous Livings in England For what Heart can a poor Minister of Twenty or Thirty pound per annum have to Study A Carpenter Journey man has more besides out of that Synodals Procurations First Fruits Tenths Delapidations Repairs Poor-Rates Arms Assesments and Taxes besides a great deal of Money most unconscionably to the Rich Bishop or his Secretary for Ordination Seven or Eight pound more for Institution to the Bishop then to the Rich Arch-deacon for Induction c. though he seldom or never stirs one foot about it but he and his Register agree to Pocket up the Money these charges Preliminary must be payed out of the poor Pittance and Trade he cannot Farm he may not nay Beg he may 〈◊〉 Starve he may except his great Task be to Study how to get Bread Drink and Cloaths and how to keep out of his Creditors Clutches Serjeants and Bum bailiffs This is his greatest Study and closest concern If he can spare a Six-pence or two to buy a Printed Sermon his Study has Books enow whilst the Lazy Fat Prebend and Ceremony-monger with two Livings a Prebendry or Deanry and Arch-Deaconry and two or three more unseen Incomes Advantages and Pluralities Drink Wine in Bowles and is not affected with the affliction of Joseph but as Red in the Gills as a Turky-cock or his Searler hood ever since he was made Doctor by Mandamus or the Morrocco Ambassadour Vertue and Learning always Shoot low If there he not some high and glorious Mark set to aim at Never greater Warriors in the World nor more Succesful than the Old Romans Why They were not so big as the Gauls much less then the Germans nay less then the little Don Diego the Spaniard yet Conquer'd them all wherefore The Historian tells us by the great Triumphs Priviledges and Rewards they gave the Emperours or Generals with all his Souldiers which made them Fight like Mad. This is certain Would you have a good Army Pay them well A Learned Ministry Pay them well but do not permit as they do in some Fish-ponds Ten or Twenty great Jacks to devour all the small Fry Yet too great Preferment breaks a good Back by over loading it A Scanty mean Presbyterlan-level of Preferments makes Scanty and mean Schollars for who will mend his pace and pains when fast or flow is all one all of a price all of one Reckonine And poor Scandalous Livings must make a poor and Scandalous Glergy and reduce us again to Barbarism How would such a Primitive episcopacy as I have shown here Reconcile the difference betwixt Presbyterians Episcoparians so truely construe that saying of Jerom Epist ad Evagrium I know not what a Bishop has more than a Presbyter except Ordination which is by our Bishops for want of Numbers now performed by â—he laying on the Hands of the Presbyters in Conjunction with the great Bishop who yet knew no more of the matter as to the Fitness of the Person Ordain'd than the Bishop himself viz. by Implicite Faith in oculo Episcopi called Mr. Arch-deacon or some Surrogate as is usual in his Room The Apostle Paul from Miletus sent to Ephesus and called the Elders of the Church Acts 20.17 which are there called ver 28. Bishops Nay Mr. Mede in his proof for Churches in the second Century evidences That no one Bishop had more than one Altar and that oâ—e Bishop and one Altar were Correlates But Pride Avarice and the Pope first made one Bishop serve many Altars by Curates and Journey-men and in requital they made the Pope The one great Bishop of Bishops Papa as every bulky Bishop is usually Styled in our Ecclesiastical Histories a Pope Pater Patrum â—ay the Pope himself called our great Bishop of Canterbury alterius orbis Papa And Mr. Fuller a great Friend to our Episcopacy confesses in his History of the Holy War lib. 2. c. 2. p. 45 46. that Bishops were set of old too thick for all to grow Tall and to such a Height as now and Palestine fed too many Cathedral Churches to have them generally fat Lidda Jamnia and Joppa three Episcopal Towns were within four Miles one oâ— aâ—other â—â—d surely many of their Bishops to use Bishop Langham's expression had high Racks but poor Mangers Ay! this alone will breed the quarrel against all that I have said my lean Project starves greedy Avarice that will be ready to eat me for my pains well actum est de Episcopatu meo this is not the way for me to get a pair of dainty Lawn slâ—eves I have read my own Doom and may use the Words of Bishop Chrysostome upon Heb. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fear of that threatning as they that must give an account makes my â—ul to tremble continually And the pâ—ous Learned Bishops will thank me heartily and those that are otherwise may live to amend Here has been a sad do with some of them in this poor Kingdom and all to keep up that Ecclesâ—â—sticaâ— Grandeur that God never made which makes Chrysâ—stome say in Hev Hom. 34. I wonder how it is possible for a Bishop â—o go to Heaven or to be saved Read seâ—â—ously his Homilles in Tit. in Act. in Heb. and if thou hast Grace thou wilt not so strive so for a Bishoprick and if thou hast not Grace thou arr not fit for a Parish-Priest to whom Bishops allow no part of Discipline or Government they are are only to Feed not to Rule the Flock But the Learned Fuller proceeds after this Interruption Neither let it stagger the Reader if in that Catalogue of Tyrius we light on many Bishops Seats which are not to be found in Mercator Ortelius or any other Geographer for some of them were such poor places that they were ashamed to appear in a Map and fell so much under a Geographers notice that they fell not under it No but as little as 〈…〉 pace tuâ quaint Mr. Fuller it is a great Bull for in that Age Bishops had their Sees at poor and contemptible Villages The Apostles Paul and Barnabas ordained Eiders Bishops In every City at Antioch Iconium Derbe and Lystra the three last are there called Cities Acts 14. Antioch was a great City the third in the World but in that almost all the Christian Inhabitants could meet together in one place to hear a Sermon Act. 13.44 And Iâ—onium was but a small Village says Strabo l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Derbe only a Cittadel in Isauria and Lystra only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Village in Isauria too And as for the Names of Bishops and Presbyters or Elders of Aldermen they are in holy Writ Indifferently used to signifie one and the same Grand Seigniour Why are the Arians so condemned by the Orthodox as Theodor
Synod ep l. 2. c. 8. for not being contented with small Bishopricks and no bigger than a Bishop might superintend in his own person If Rapin be no sin It was never â— good World since â—he Clergy and Layety drove on two several Interests and two Bodies distinct and made the Church one thing and the State another If the Clergy endeavour to keep the people in subjection and under their Girdle Canonical by Impositions Canons and Acts of Uniformity endeavouring to Lord it over God's Heritage the Layety no wonder that they strugle for life and liberty and that the Feuds and Animosities betwixt them are Immortal but they would die cease and decease If Clergy-men studied to restore sinners and erroneous persons in the spirit of meekness Ay but the obstinate will not so be restored then let him alone perhaps he knows more than thou dost that art his Teacher However to his own Master he standeth or falleth and thou by giving him Warning hast deliver'd thy Soul as to matters of Faith and Opinion but as to evil works that is the Magistrates Province and care to correct and punish But if we cannot fright our Parishoners they will not care a Pin for us No you should say they do not care for you nor love you because you are such Scare-crows and Bug bears that would be If they fear you only they 'l never love you Do but labour diligently in the Word and Doctrine and fear not but that all good men will give thee of all men living as the Apostle says double honour which is due to a Ruling Elder much more to the Ministers â—hat labour in the Word and Doctrine though with us quite contrary to Scripture The Ruling Elder or Bishop is the man of double Honouâ— amongst us and the Pastor or Teaching Elder must â—carce keep his Harâ—on in the presence of the great Ruling Bishop to whoâ— the Apostle indeed commands us to give double honour but more especially to the Ministers or Pastors that Labour in the Word and Doctrine Those are the most honourable the most reverend Jure divino if you believe the holy Scriptures But Fops mind chiefly who speaks not whaâ— is spoken if it be the word of a Lord It is with them more valued and obey'd than the Word of the LORD These are unjust and corrupt Judges but I will not punish them if I had power as King Cambyses did one of his unjust Judges of the Kings-Bench viz. pull'd his Skin over his Ears stufâ— it with Straw and there Hung my Gentleman over the Bench in terrorem that other Tresylians might learn to beware of undermining the chief Pillar of any Government the Fundamental Laws Since therefore to give a Ruling Elder or Bishop more honour than a Paster or a good Preacher is expresly against holy Writ as aforesaid look you to that but that great Scripture which they bring to prove that every City had a Bishop and but one Bishop and every Bishop had but one City you see by what has been said both these assertions are sufficiently prov'd to be false though we had no other instance than in Tit. 1.5 For this cause left I thee in Greet to ordain Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greet is an Island that 〈…〉 a hundred Cities and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Reign of Leosophus the Emperor and Anno 880. there were but Twelve Bishops but all that time why should we imagine that they were all Christians when the third great City of the Empire Antioch where Disciples were first called Christians and bigger than any City except Rome and Alexandria yet had no more Christians in is than one Church will hold Acts 13.44 Nay Jerusalem where our Lord was Crucified had so few Christians fourty years after at the destruction thereof that all the Christians being warned by God to depart did depart to Pella a poor little Village says Eusebius lib. 3. c. 5. held them all But we will take it for granted that Titus ordain'd in every City in the Island of Creet a Bishop namely a hundred And which is not at all likely that all were Christians for till Constantines time one Church held all the Christians in Rome and one great Church in Alexandria held all the Christians there as their Bishop Athanasius gives an account in his Epistle to Constantius the Son of Constanine yet Heylin in his Cosmeg p. 263 says There are in Creet but two hundred and seven Parishes then by that account the great Bishops will get but a Plurality two Parishes for their Diocesses And ever since that Bishops first Monopoliz'd so many Parishes all under their Ecclesiastical Government There has been no Ecclesiastical Government at all but a meer Anarchy and confusion as at this day and has been the occasion of setting up so many Independent Churches to the care of themselves and one another for whom the Ruling Bishop could not poisibly take care Eâ—grossing all Government we have none at all but some silly face of it in a poor surrogate and Register that minds little else than to singer the Pence and shear the poor Clergy and Church-Wardens twice a year in Visitations c. Deliver your Purse Poor Sheep escape better than we they are clipt but once a year and the Master that seeds them has the Wool but they that shear us poor Lambs take our Wool but seed us not they have it for nothing and their great Revenues will not satisfie but as I said in my naked truth It is not a sin for a rich man to rob the Spittle Let such hard hearted Clergy-men who have such exceeding many Flocks and Herds read their Neck Verse 2 Sam. 12.5 6. In Nathan's Parable of the Lamb and the Sentence And David's anger was greatly Kindled against the man and he said to Nathan As the Lord liveth the man that hath done this thing shall surely die and he shall restore the Lamb four fold because he did this thing and because he had no pity And what do they visit for To see that all be Uniform Pish it is not to be done they themselves are not Uniform nor their Cathedral Worship Uniform with one another nor with Countrey Churches nor with the Act of Uniformity And what harm So all things be done decently and in order it needs not by order of Uniformity Nay Pope Gregory the 〈◊〉 Six hundred years after Christ commends variety of Usages In unâ fide nibil officit Sanctae Ecclesiae diversa consuetudo Let them show us one such Diocesan Bishop as we have got in England In the best and purest Times or one Bishop that ever durst pretend to Govern the Church by Implicite Faith in others for the first three hundred years or any thing like it In holy Scriptures or any reason for it or any possibility to discharge that heavy charge And I 'le strike out Avarice and Ambition as the
great cause and Surrogate a better Reason in the room and be their Profeâ—â—te Nay I 'le stoop lower I 'le condescend to be my Lord 's the Bishops Chaplain and Apologist But If all their skill cannot do it then it is high time to Recant and Repent that iniquity may not be our ruine and to restore the Lamb four-fold and because rich Dives had no more pity of his brethren whom the rich Diocesan calls according to the Style in the Primitive Church Reverend Brother and Brother but looks over the head of his Brother Elder or Presbyter as if a Conge d'Fslier had made him a Saul and higher by the Head when he only Struts being Rich and stands a Tip-toe but is not a better man nor a better Scholar than he was before It may binder his Worth and Learning rather by Avocations runing from Ordinations to the House of Lords thence to the Council-chamber thence to confirmations thence to Visitations c. If these do not hinder a Mans Study and Improvement I have lost my aim Let them but Read Mr. Baxter's Learned Book of Episcopacy or Arch-bishop Câ—â—nmer's Opinion or Ordination This latter a Learned and Holy Martyr The former a most Learned and pious Confessour or let them buâ— read the New Testament and there is little or no difference at all betwixt a Presbyter or Elder and Bishop what in one Verse is called Presbyter in the next is called Bishop as Bethlehem the Town is the same with Bethlehem the City aforesaid And a Parish signifi'd the same with Dioceâ—s But in alter â—â—mes when Christians Multiplyed if a Presbyter could not Watch over all their Souls they allowed him a Co-adjutor and for distinction and Precedency sake called him a Bishop who sometimes had not one Presbyter under him as aforesaid most commonly but one and till Bishops begun to Scramble for more Ground and like other Princes to enlarge their Dominions and Jurisdictions which was not till the Emperour Constantine made them so bigg that in the Fourth Century the great Work of Councils and synods was Perambulation to Mark out the Bounds of the◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Parishes or Diocesses to keep the Peace bet wixt the Encroaching Bishops in that Fourth Century called Ambitionis seculum The Ambitious Century not that Bishops in after Ages grew more humble or were Ensamples to the Flock in Self-denial Modesty Humility and Contempt of Worldly Grandeur and as they say they Vow'd in Baptism to forsake the Devil and all his Works the Pomps and Vanitles of this Wicked World c. But then first they begun to be ambitious of large Diocesses more than possibly they could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oversee then they got Journey-men and Surrogates and Registers and Apparitors and all that Tribe to Feed whom the Church Wardens are the Spaniels Sworn to Hunt and Flush the Game that the hovering Jar-Faulcon the Register may Pounce them there 's all and make a Prey of Poor Sinners never to be Redeem'd but by Silver or Gold. The Golden Key always gets Absolution which in Gospel Times and the Primitive Times never was purchased but with Tears in the midst of the congregation as Jerom of Fabiola ep ad ocean Episcopo Presbyteris omni pâ—puio Collachry-mantibus c. The Bishops Presbyters and all the People Weeping for Joy at those Peultent Tears and at the Return of the Prodigal mixing their Tears with his Heb. 13.17 Obey them that Rule over you for they Watch for your Souls as they that must give an Account c. A woful and sad Account must that Bishop make when God calls him to give an Account which will be very shortly of his Bishoprick for he shall be no longer Bishop Howought he to Tremble at the Thoughts of it When in â—â—ead of Watching for the Souls committed to his Charge he has only waâ—ch't for their Puâ—â—es And instead of Guiding them he has sent out Doctor 's Commons-men to Watch all England over in the Bishops Room we Trace them by the Footing at a Visitation c. What have they been doing Citing Admonishing Excommunicating Jayling Absolving this Twenty Nine long Years in all this Kingdom What â—enâ—â—enâ—s have they made What Penance What Repentance Is it not a great Chear that defeats all Repentance By Commuting as the Papists and we say turning the Whores Sins by which she got Money they Joy in her for they go Ships into Money and a few great Whores are â—how to Maintain all the Ecclesiastical free-booters in Doctors-Commons she is the Thief that Pick 's Men's Pockets they the Receivers Oh! the Jubiâ—ee's they make when the Apparitor has found out a Rich Whâ—re and a Rich Bastard which least they should miss let the Church-Wardens look to it for they Swear the Ecclesiastical Spanâ—el always to quest upon a Haunt if he do not he is forsworn Oh most Preciouâ— Ecclesiasâ—ical Dâ—scipline that begins with Perjury and ends with Mercenary Repentance or Bribery Why should not the King and Parliament be as careful of their Subjects Souls as their Bodies For they also must give an Account But what an Irrational account would it be if it was to be feared that an Enemy should Land and Invade us at Harwich or Canterbury to say I have set a Watch-man upon the Top of Paul's or to make sure upon the Higher Steeple of Lambeth call to the Watch-men is the Enemy Landed at Harwich How angry would they be at such a non-seâ—sical Question And say Surely you are Mad Do you think any Mortal Man can see from London to Harwich Or from Lambeth to Canterbury There may be a Hundred Thousand Enemies Landed for ought we know How is it possible for us to Watch and Ward at this Distance In the â—nteâ—im the Kingdom is well look't to And the Coasts well Guarded are they not We are the next Door to Ruin if more Watch men be not set and stronger Guards which is easie and no charge or expence at all when the Pay that two Watch-men have ingrost would well pay and maintain fourty of as good Vigour and Ability and in some Sence better-sighted and better Tongu'd Watch-men to Feed and give Warning Or are the wellfare of our Lands and Bodies only the care of Governours And as for Mens Souls one Watch-man is enough betwixt this and Canterbury But you 'le say a Man is but a Man he does what a Man can do Nemo tenetur ad Impossibilia I grant But who bid him undertake such a Charge that no Mortal can discharge Who Who think you but Filthy-lucre and Ambition The Council of Sardica in the Fourth Century Anno 347. saw this Devilish mischief coming Trowling into the Church and a perpetual strife and comest about the Borders and Limiâ—s as Litigious as now at Doctors-Commons about the Probate of Wills and about Letters of Administration namely who shall get the Money whether the Bishop's or Arch-deacon's Courts of that Diocess
the Tâ—uth whatever be the Tune And why do all the People say this Verie There 's no Rule no Rubrick for it Or is it because the Ministers are wise and know better things and therefore will give the loolish unthinking Mâ—mick's leave to tell that false Story But I am quite Tyced It is endâ—ess to find fault I had much rather see it amended the Common-Prayer Book is the more Amiable to me as Old Gold is more acceptable than New it has been long Tryed and has endured the Test pretty well which is more than can be said of any other Desultory Prayers that like New Guinees may many times be Counterfeit but as the most Tryed Gold will well endure to it may sometimes need the Refiners Fire But as for the said Black-Guard of Sumners Surrâ—gaces Apparitor's Informers Registers c. that Live by the Sins of the People it is as much beyond the Art of Man to 'mend them as it is to 'mend a broken Cob-Web and when you have uâ—'d your utmost skill it will not quit cost I have Studied the Point and yet am I not one jot the better Artist at it than I was Seven Years ago when my advice in my Naked Truth was to dress them according to the Vertuoso's Receipt to dress 〈◊〉 viz After you have wash't them in several Waters then Salt them Pepper them and lastly the surest way to prevent their Maliguity is to throw them on the Dunghill A Racr To bring the Pillory in Dâ—sgrace Fruges consumere nati as if they were born for no other end but like Rats Mâ—ce Polcats and other Vermin to cat up the Victuals Hunt about for a Prey and Run Squeaking up and down Nâ—ver was there such Church Discipline and such Ecclesiastical Fellows to Manage it in the whole Christian World except amongst the Papists they indeed have the like Harpyes but every private Priest there is more than a Bishop here can take Confessions search their Entraâ—s and enjoyn Pennance Whereas we are Cumber'd with the same great Diocesan's but every Pâ—â—st there has Power to Rule as well as Feed the Flock and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 5.2 Siâ—infies both to Rule and Feed God commands both to every Presbyter but the Bishops Counter-check God's Commands and will take all the Weight upon themselves with the help of Sumners Notaries Register's c. Well God help them and forgive them they can take the Charge and strive for 〈◊〉 and think it a great Honour Ay so it is if rightly dâ—arged which is impoâ—sâ—c in our present Circumstances therefore have a care that the great Hâ—nos â—e not too great an Onus a Burthen heavy enough to break the Back of any Mortal no Apostle duest undertake it but took care to leave Resâ—â—entiary Bishops in Creet one for every Two Parishes when the Tenth part of those were not Christians neither but the generality of our People also differ from â—â—fi less only in Name or the Baptismal Vow of Sureties in Baptism if ever they had any and is not worth a Rush nay it is â—orse than nothing by the Pâ—rjury And in Italy at this Day they have many Diocesses that are not half so bigg nor by half so Rich and Populous as the Paâ—ishâ—s of St. Andrews-Holborn St. Margarets-Westminster Sr. Martins Stepney St. Giles and many others yet not any of these is thought a Charge great enough for one single Shoulder under the Bishop whereas good St Augustine knew not how to discharge alone the Eplscopal Work of little Hippo without Co adjutors and in the little Teritory Adjoyning there were many Bishops as one at the Castle Synica near Hâ—ppo another at the Castle Eussula ad Ecclesiae Hâ—pponensis Paraeciam August de Civitate Dei l. 22. c. 8 Epist 261. Epist 68 Ecce Interim Episcopos nosires qui sunt in Regione Hepponensi ubi a vestris tanta mala patimuâ— convenite Aslemble our Bishops that are in the Territory of Hippo c. Bâ—shops that had a City to Govern did not use to Bishop it in the Terâ—ory Adjoyning the Bishop of Rome never pretended that his Diocess of Rome reached beyond the City for at this Day there are Forty Bishops in the Terâ—tory of Rome and of old there were Sixty Nine Bishops there and not one of their Diocesles is so Great so Populous and so Rich as St. Andrews-Holborn Pope Innocent I. Epist ad Descentium Episcopum Eugubi Ep c. 4 cum omnes Ecclesiâ—e nostrae intrae Civitatem Constitutae sunt All the Churches of my Diocess are within the City and Acts 14.23 A Bishop or Elder had but one Church And Bishop usher Irish Relig. p. 63. says that the Diocess of the Bishop of Duplin in Ireland did not Reach over the City Wall tantum intra muros exercet Episcopale Offiâ—ium This which I have said is enough to pious Bishops but to such as are given to Filthy Lucre nothing will satisfie but more Mammon more more even Pope Leo himself Condemns such Bishops saying Domìnarì magis quam Consulere subditis quaerunt They make it their business to Dominter but not to Consult the Welfare of those under their Charge Pope Gregory Appointed Twelve Bishops in the County of York Respon ad 8. Interrog Surely our Bishops and great Doctors have contemptible thoughts of the Common Prayers as a Mean Underling Office or else why do they put mean Underling Curates and Singing men Sadlers or Coblers that can Sing and therefore made Deacon's to serve to Road Prayers and â—loâ— them to some Tune and as soon as that Drudgery is over then a way goes the Querâ—ster to his Shop whilst the Doctor and the Bishop reserve themselves for the Topping Pulpit if they say any thing except benedicite leaving the Common Prayer to Readers some School-boys not yet â—nâ—ncipated from School-dames will Read more Audibly and distinctly than many of them In short the Common-Prayer if ' mended will serve for a Crutch to the Lame and though I blessed be God need none yet the Crutch must not be thrown out of the Church for then you must throw the Parson after it general'y all England over The Common Prayer Book Oh! 'T is all in all it is a Crutch to the Lame Parson Eyes to the Blind Parson and puts Words into the Mouth of the otherwise Dumb Parson nay it is Ears too to the Deaf Disciples and Musick Ceremony monger the very Oâ—accusticon of the Spirit Therefore here 's my Hand to it it shall have my Vote for my poor Brethrens sake upon condition tho' that it be not Gâ—amb'd down other Men's Throats that need not be so Fed but can Chew what they swallow and also upon condition That we do no longer exclude a great part of Holy Scripture to make Room for Tobit and his Dog I mean The Apocrypha Have we not Apocryphal and unscriptural Ceremony-mongers enow that fill up the Steeples and High Places in the Church lâ—ke
a great Crack't Bell that is good for nothing but to fill up the Vocancy But must Apocryphal books too Justle the Holy Scriptures also out of the Church You 'l say the Mass-book did it before we did it Yea that 's true so a Popish interest also possibly brought this great Crack't Bell into a Protestant Steeple What does it do there there it hangs but had never been hang'd so high but that it was crack't and good for nothing but to give an unintelligible and Jarring sound to keep out a better and in room of a better it will serve well enough to make up the number of the Yea's and the No's Well may this Crack't Ceremony monger dread a wise and a pious and honest English Parliament more than he sears either God or the Devil more than Heaven or Hell lest they spy this Church-Cobweb though it hang alost and sweep it down or new Cast this useless Crack't Bell. You may know him by this certain mark for conscious of Guilt and of his own uselessness and Futility through well-grounded sear like the murmuring Israelites he longs for the Flesh pots of Egypt again Egyptian or Popish dâ—rkness which has cover'd as darkness does all his faults this Pope Joan in the dark has been as good as my Lady and a Popish King he joyes in to chuse rather than Angels food Manna What is it he knows not he relishes it not For he loves Popery in his heart as the Carpenter loves his Ladder because it helps him up so high to overlook his betters Well! let him even march then after his Brother Cartwright he is fit for nothing so well as to read Common-Prayer in the French Protestant Chappel in the Castle of Merli Thus have I run him to an Inavoidable Dilemma one of the Horns whereof must Gore my Ceremony-monger for it he obstinatly persist in his irrational and illegal Ceremonies the Law and the next Jury deprives him by his own Celebrated Act The Act of Uniformity which condemns all Ceremony mongers and all Ceremonies not contained in the Common-Prayer Book and then the King may in the Vacancy without Invading any mans propriety like Queen Elizabeth put this unprofitable and impossibly to be performed Nusance to its proper use and to a good use But if he Recant Abhor Repent and Forsake his Illegal and Popish-like Ceremonies we have got the day he is converted to be a good man and will then voluntarily relinquish that burden which no mortal can bear for fear of the Torments Eternal which none can bear the saying of St. Chrysostome in Heb. 13 7. Hâ—mil ult 24 will penetrare his hard Heart and â—cared Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I wonder in my heart 〈…〉 〈◊〉 it is posh 〈◊〉 for a chief Bishop in the Church to be saved c. High Priest Aaron said Nolo Episcopari Moses also was as loath to come into the Collar Send by the hand of whom thou wilt send said he in a Pet to God Almighty foreseeing the dreadful burthen St. Chrysostome in that Homily says in effect concerning a great Bishop as one said of an Executor viz. If I had a mind to send a man to the Devil I would make him my Executor and if I had a mind to send a man to the Devil I would make him a great Lord Bless me That vain ambitious man should hope to comb Heaven by that very sin of Haughtiness and Pride which made Lucifer a Devil I well know that in this Juncture every Projector is full of his Notion which may do well to in Utopia but is not practicable here And I 'le Answer such well-meaning Noddles is a grave Senator of Old Rome did his pious Friend that brought him an excellent Model of Government my Friend This would do well in Plato's Common-wealth but it is not feazable for us who live in the Dregs of Romulus But nothing is here propos'd but what is easie good for all sound pure primitive and practicable as well as profitable and hurts no body no not the great Diocesan and sleepy fat Prebend in their present Incumbencies and Possessions if they can with a safe Conscience continue them For St. Chrysostome is bolder with such Bishops as are so addicted to filthy Lucre that he quite incapacitates their for the place 〈…〉 in Ep. ad Tat. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic ut indigenus Sacerdotio est removendus Let him be Depos'd nay Degraded as unworthy of that holy Function Some Repairs of necessity must be done as the Wisdom of a Pious King and Parliament shall think meet upon those that have by their filly illegal and foppish and Popish-like Constitutions and Ceremonies reduc't all true Devotion to a meer Pharisaical and Out-side Superstition which is also very silly and non-sensical to boor Does not St. Cyprian tell us Ep. 68. That in the Ordination of Sabinus the Bishoprick was conferred upon him by the Suffrage that is the Vote of the whole Fraternity or Brethren and by the Judgment of the Bishops that mee together in our presence c. That Exhortation in the Common-Prayer-Book before the Communion concerning the quieting of a troubled Conscience when the guilty person thinks himself not qualified sufficiently for the receiving that blessed Sacrament gives the Minister power of Absolution that is power of the Keys the Church Keys good reason of his own Church whereby I judge that every Minister has power to loose what any Râ—gister or Bishop or Surrogate has â—ound if he think fit tho' they also have bound the Spirit down to Hill or his body afterwards lies bound for want of Absolution in a ayl I think a Minister has power like Orphtus to setch him back from Satan but not from the Jaylor is not this to give the power of the Keys to a Minister by the Stature or Common Prayer Book which the common practice or Canons do not allow or admit This is to give and take again this is to give we do not know what this is to give the great Bishop more eyes than those same large eyes called Archdeacons this is to give Ministers the power that Christ gave them to Ruâ—e and Feed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 5 2. Signifies both Feed and Rule and one as much as the other God has joy ' d them together and wo be to him that sepatates those whom God hath joyned together only to gratifie his own ambitious and avaricious Claw that grasps more than it can possibly hold and by endeavouring to be Mr. Do all becomes Mr. Do ill this is to mock the Presbyrery give and take again this is just like the silly Charm In-Dock Out Nettle Ye shall saith the Stature Ye shall not says the Present Discipline here is wise work and most cousounded clashing and irreconeileable Ministrations Ecclesiastical well it is well in Apology that we can say it was made in
to stand bare or keep off his Hat in his Presence and Imitate our Saviour in Washing his Disciples Feeâ— both of those Significant Ceremonies had no other meaning but the Ruin of Prelatical Pride which begun amongst the very Twelve Apostles as soon as ever they came from Receiving the Sacrament or first Holy at Sâ—â—ife amongst themselves who should be Pope or Arch-bishop Just like the Mother of James and John the Love of Prelatical Price made her Pray such was the height of her Devotion that her Sons might fit Check by Jowle with our Blessed Saviour upon the Throne one on the Right Hand and the other on the Left let not my Ink herein seem too Corrosive it is the more proper Remedy to cure this spreading Cancrous and Ecclesiâ—stical Ring-worm that defaces the Beauty of a Church-Man making him more like Lucifer than Christ who was meek and lowly I have compar'd Popeth Prelacy which I have sâ—en beyond Sâ—â— as â—â—ll as Read of with our English Prelacy and I profess in the prescence of Almighty God and before Men that I could not discern any the least difference within nor without more than what was between two Crows-Eggs no specifical difference but mostly Individual and where there is any difference the Papists have much more Reason for theirs than we have for ours For an Italian Bishop has not the Hundredth part so big a Diocess neither in Nâ—mbers not Extent as is the Bishoprick of London nor scarce a Twentieth part of the Value and yet in that little Extent of a Diocess he has a hundred times more Presbyters to help him in Discipline or Pennance then the 〈◊〉 of London we are suffered indeed if We Bleare the Bishop to Preaâ— sometim â—â—or to Feed but as to Church-Discipline we are just so many Cyphers the Papists defrand the People of half the Sacrament and the Bishops take from their Brethren the Presbyters half the Work of a Presbyter that they may be the Domini Doe all 's and yet they cannot do at all except by Sell-Soul Registers and Sumners of whom a Presbyter is but the meer Eccho What a Church have we got The Rulling Elder in Scripture iâ— worthy of double Honour but especially the Preaching Elder that Labours in the Word and Doctrine but quite contrary with us For the Preaching Elders is no body to the Register Bishop or Arch-bishop who if they be not Ruling Elders are some of them nothing at all for Preach they do not Rule they cannot except by Proxy Sureties or God-father's and Implicite Faith Where lies their chief use â—hen more than of old 〈◊〉 and Antiquated Statutes long laid aside amongst old Almanacks and out of Date Ay say some but old things and old Men must not be cast away No God forbid no more then Novices or little Children but wo be to that Land whose King is a Child and the Land Rul'd by Sureties God-Fathers Proxies and Administrators so wo be to that Church whose Ecclesiastical Men are Nozices or Antiquated and Twice Children an old Lawyer is not cast away when he casts himself off as unfit for the Bar being half Deaf and half Blind 't is time to have done when Nature gives a Man his Quietus est Oh! but no matter who does the Work say some yet the Profits the Profits the Wages the Wages To that I 'le Answer Avarice Avaâ—ice which made an Apostle â—ell his Lord the work the work which none but a God that is Omnipresent 〈◊〉 discharge honestly except by Deputies and Curates a Name unknown 〈…〉 and the Primitive Church till Pride and Covetousness would stoop to that Load that is enough to break the Back of any Mortal bonâ interim Conscientiâ fremente intùs objurgante saltem susurrante meliora we hoped and are still not without some hopes that as we have lately chang'd our Popish Task-Master our Popish Bondage also would have been eased for it is meer Hypocrisie and Mocking of God to make a Thanksgiving for our Dâ—llverance from Slavery and Popery if we be only Translated Latin into English and the Amendment only in words meer words of the same Tenour and Signification and are really Comrades Ecclesiastical and Prelatical whom our Lord has Condemn'd in every thing except for Order or Methods sake our Saviour has past a Sentence against all Spiritual Lordships but Temporal Lordships and Temporal Lords only does he admit Excluso Clero I know not how when or how soon it shall come to pass but the time shall come I 'le say with my Saviour Mat. 15.13 that every Plant which my Heavenly Father hath not Planted shall be Rooted no. The Devil and the Popes made certain Laws called Canon-Laws and to encourage Men to profess the Magick or Black Art a thing was advanc't called a Professor or Doctor of Cannon-Law and we are such Wise Reformers as to Chuse our Officials Commissaries Registers and Chancellours out of this Rubbish it will cost a Man honestly 500 l. before his Son can he Free of the Sell-Soul Trade but then then when he happens to have a Sell-Souls Place given given said I Fool that I am I mean granted to him when he gets understanding to know the English of Consideratis Considerandis or the meaning of a Gratulty an Income or a Fine he may get the Devil and all of Money and a Purse as large as his Conscience As for Instance I my self Read an Absolution in my Church of All-Saints lent to me from Doctors-Commons to publish in pain of the Law namely I must cure a Young Lady by Absolving her that was Excommunicated for breaking her Leg or coming before her time and because she was loath to Repent she punish't her Purse sent up the Guinees to Doctors-Commons where a Proctor that shall be Nameless for 't is usual Swore in my presence before the Vicar-general in animam Dominae for the Soul of his Mistriss the said Young Lady whom he never saw nor ever will see for she is Dead that he did believe her very penitent for her Sin of Fornication 't is true she never spoke to him nor to the Register nor to the Vicar nor Surrogate nor to any of that stabble but her Guinees did to my knowledge this is no telling Tales out of School for I always defy'd them and all their Works they are so profligate and prostitute without shame or Conscience A Whore in Rome may have a pardon or Absolution for a Julio or two and for Twelve Royals a Noble English Money in Spain or Portugal but our Sell-Souls have no Conscience in them if they get a Rich Whore into their handling Besides The papists Colour over the pick pocket Rapin with Enjoyning some penance as to say Forty Ave-Maries or sit all Night Naked upon a Cold Stone to Cool and Mortifie them at least to Colour the Robbery of their Purses but our â—iâ—ciplineriâ—ans bareâ—ac't bid you deliver your Purse full of Guinees sometimes or else go