some now are so busie in seeking to destroy Is all this done for the Honour of the Reformation Is this the way to preserve the Protestant Religion among us to fill mens minds with such prejudices against the first settlement of it to go about to make the World believe that the Church Government then established was repugnant to the institution of Christ and that our martyr-Martyr-Bishops exercised an unlawful Authority over Diocesan Churches Such men do the Jesuits work for them as effectually as if they had been set on work by them 1. In answer it must be carefully observed that the Papists do not so much envy and maligne the Episcopal Government 't is the Drs. mistake for the Hierarchy or the English Episcopacy is not so formidable a thing in a Jesuits Eye neither is it their principle or Interest to destroy it 1. Not their principle which is for the conserving Episcopal Government for 1. The Papists plead most zealously for that difference there is said by the Church of England to be between a Bishop and a Presbyter 2. They deny the peoples right of calling their own Ministers 3. Assert that the Church hath power to institute new Ceremonies 1. They do distinguish between a Bishop and a Presbyter and with the Church of England assert that the Catholick Church doth acknowledge a distinction to be between a Bishop and a Presbyter and that the Bishop is jure divino greater than a Presbyter and this Bellarmine and the Romish faction insist on in opposition to the Reform'd namely in opposition to Wickliff the Lutherans and Calvenists whence they go on with the greatest malice against the Protestants to the end they may Haereticate and damn every Soul among 'em and say that the Bishop only hath power to ordain and that if any be ordained by Presbyters that Ordination is null which is according to that of Gregory III in his Epistle to Boniface from which they proceed as I shall shew immediately to deny the Lutherans and Calvenists to be true Churches for want of the right Administration of Sacraments that is the product of the want of true Ministers or which is the same because they have not Ministers Episcopally ordained so f Bel. de Cleric lib. 1. c. 14. Bellarmine Whereby it appears that the papists are not against this part of the Prelacy of Bishops 2. That the People have no Interest in the Vocation or calling of their own Ministers is also the Principle of the Church of Rome For g Bellarm. de Cleric lib. 1. c. 2. c. 7. Bellarmine in stating this point saith that the Controversie between them and their Adversaries to wit the Reformed is about the Right of Creating Bishops or Presbyters in the Church and he asserts that Martin Luther John Calvin Mat Illyricus Brentius Chemnitius and others of the Sectaries i.e. of the Protestants do hold That no one is Lawfully called or chosen to the Office of a Bishop but by the consent and suffrage of the People and therefore they infer saith Bellarmine that there are no Bishops or Pastors among the Papists rightly called for want of the suffrage of the People But on the other side the Church of Rome concludes that the people have no right to call their Ministers and that although the People did formerly choose their own Ministers it was through the Concession or Connivance of the Popes And therefore they say that the Hereticks or the Protestants have no true Ministry no right Administration of Sacraments no Church no Salvation for extra Ecclesiam nullasalus The Reasons they give against the Peoples Election besides many others are these drawn 1. From the Indiscretion of the People and consequently their inability to judge of the Capacity of the Person to be Chosen 2. The greater Number of the people are Foolish and the viler sort and consequently-will choose men like themselves 3. Such a practice is obnoxious and liable unto sad Tumults c. Not remembering that the people who are to choose must be considered as men fearing God and that there is care taken that the person to be Chosen is out of such a number as are by the Godly and Judicious approv'd of as men of Competent Abilities c. In this also the Principles of the Jesuites are far from destroying the Church of England 3. That the Church hath power to institute new (h) Bel. de effect Sacram. lib. 2. c. 29. Quaedam caeremoniae instituuntur ad solum ornatum significationem ut vestis alba Neophytorum Lumina cercorum c. de his agimus c. 30 Fatemur enimomnes Catholici Caeremonias Ecclesiasticas non esse praecipuum cultum nec ab iis pendere essentiam essicaciam sacramentorum nec habere vim Justificandi ut habent sacramenta proinde inferiora esse sacramentis nec esse approbandos ritus qui pugnant cum verbo Dei nec esse nimis multiplicandos Et cap. 31. Sed quicquid de hoc sit nostra propositio solum asserit contra haereticos licere Ecclesiae instituere novas caeremonias non ad justificandum a peccatis mortalibus sed ad alios fines Omnes nostrae caeremoniae sunt bonae divinae nam indicantur in genere a Deo probantur multis modis 1. In ipso testimonio Pauli 1 Cor. 14. Omnia honeste c 2. Cum Deus jubet obediri praepositis in genere jubet servari omnes leges Ecclesiasticas quorum non paucae sunt de caeremoniis Ceremonies which Assertion they thus limit 1. Not such Ceremonies as are repugnant to the Word of God but 2. Such as are generally contain'd in that Scripture Let all things be done decently and in order and that they are not to be preferred to the Sacraments nor must the same efficacy be attributed unto them they only assert against the Hereticks that 't is lawful for the Church to institute new Ceremonies not for Justification but for other ends The white Garment being for Ornament and Signification All this Bellarmine is express in and therefore not against this part of the Church of England That I abuse not the Episcopal nor Bellarmine will soon appear to such as will but seriously consult the sense of the Church of England and Bellarmine who are express in asserting all this and much more namely that as the Decency of the Ceremonies is one Reason why we must observe them so our Superiours Command is another Thus the Principles of the Jesuits and other Papists being so much for a Prelatical Episcopacy so much against the peoples Choice and so much for Ceremonies with the mention'd Limitations how is it possible that the Dr. presum'd to assert that the Papists aim at the destruction of what they too much contend for against the Generality of our Reformed Divines But 2. It is not the Interest of the Jesuites to destroy Episcopacy or eradicate the Ceremonies and thereby break the Constitution of this Government
A MODEST and PEACEABLE INQUIRY INTO THE DESIGN and NATURE OF Some of those Historical Mistakes That are found in Dr. Stillingfleet's PREFACE TO HIS Vnreasonableness of SEPARATION WHEREIN The Innocency of Protestant Dissenters is cleared up and Vindicated from the indecent Censures of the Doctor By N. B. Out of thine own mouth will judg thee Luk. 19.22 LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1681. To the REVEREND Dr. Stillingfleet SIR 'T IS well known unto you that the Ruin of England and of the Churches of Christ in it hath been ever since the First Reformation aimed at by the Papists whose rage hath not only appeared in the many little Plots that have been from time to time discover'd but even in their Rebellions and Insurrections in King Edward's days The Spanish Armado in Queen Elizabeth's The Gun-Powder Treason in King James c. and this lâ—te Hellish Conspiracy which was design'd for the utter Extirpation of the Protestant Religion and the Universal destruction of all the Professors thereof whether Episcopal or Dissenter For which reason this is no time to add fewel to the Fire of Protestant Dissentions Nor is it meet to insist on any matter of Indifference so far as thereby to hinder a firm and lasting Vnion among Protestants If the Dissenters can without offence to God and wrong to their own Consciences comply with the Terms impos'd by you for Vnion their non-compliance is a sin that in its tendencies advances Popery But if the Dissenter cannot conscientiously conform to your Impositions as they really cannot and you can without sin make such easie Overtures for Peace as may be grateful to Dissenters your refusing in this case to comply doth sufficiently evince You to be the Divider and Promoter of the Papacy The Dissenters being sincerely desirous to do the utmost they can without sin for Vnion you greatly injure them in representing them as Enemies thereunto 'T is true you cry up Vnion Vnion but you will not part with what you judg but a trifle for it You cry down Dissenters as enemies to Peace and Concord as Schismaticks Factions and Seditious as Friends to Popery exposing them to the greatest contempt and rage of your Considents as if their Consciences were but Humour their sense of Scripture but fancy their Sincerity in embracing the Protestant Religion but Hypocrisie their Zeal 〈◊〉 Reformation but a blasting it and their Opposition unto Popery a promoting it But is this fair and equal Doth such a Procedure become the Learning the Gravity and Religion of Dr. Stilling sleet Can you in your more cool deliberations reflect on all this with uninterrupted peace What without any rebukes or checks of Conscience SIR Can you consider how untrue as well as how severe the charge is with which you load your Dissenting Brethren or can you think on the many mistakes on which you ground your charge and yet believe that all this may return to your comfortable account another day Methinks there is a smart rebuke attending the method of your Procedure namely that in your reproaching the Dissenters as Promoters of the Papists designs you should unawares make a discovery of your self as such an one for certainly you have in your Preface yea and in your Book said enough for the advancing the Papisls Designs just as F. Thomas Maria Carasa who in his delineating the Excellencies of Pope Pius the Fifth did most exactly though unawares give the Pourtraiture of Antichrist for Dedicating some Theses unto this Pope he did it thus PAVLO V. VICE DEO c. some Novelles of which being sent unto Venice and elsewhere it was soon noised about the City that 't was the Picture of Antichrist for that the Inscription paVLo V. VICe Deo contain'd in the Numerical Letters the number of the Beast in the Revelation 666. Of which my Author Mr. Bedell in his Answer unto Mr. Wadsworth's Letter saith Whom could they blame but themselves by their approving of such an Inscription as unawares by the Providence of God should so plainly characterize Antichrist In like manner it may be said of you seeing in the management of your smart charge against Dissenters you have unawares if not designedly clos'd with such Principles and magnified such Arguments as prove advantageous to none but the Papal Interest whom can you blame but your self or how can you observe the nature of this unwary slip without some inward chick That you should expose your self in such circumstances without any provocation doth abundantly suprize and that in so many a particular instance beside what I have mention'd under the third head in the following Enquiry is considerable For 1. You say That 't is no improbable that the Jesuits were the first setters up of spiritual prayer you mean of its publick exercise or speak not to the purpose seeing 't is that the Dissenters plead for in their Debates with the Episcopal and 't is that by which they gain so much in the esteem of the people But this the Jesuits are against they agreeing with you in that they are only for the exercise of free Prayer in private and not in publick just as the famous Mr. Hooker who speaking of Private Prayer saith Hooker Eccles Poiiâ— â—ib 5. pag. 223 225. Ed. ult That ' â—â—s a duty perform'd by us as men and that we are at our own choice both for time and place and from according to the exigence of our own occasions in private But publick Prayer must be according to some prescribed form Which exactly agreeth with that of Bellarmine Azorius and Filliucius all Jesuits 2. You charge your Brethren as if they had oppos'd an Absolute or an Apostolical Antiquity because they believe not your Hierarchy to be such but you unawares have fallen in with Bellarmine in exalting such an Antiquity he pleads for supporting it with such arguments as are setcht out of the Jesuits Storehouse to the great dissatisfaction of the old Episcopal Protestants as I have shewn out of Mr. Chillingworth 3. You insist much on the Hierarchy as if it had been the Bulwark of the Protestant Religion but unawares have so far gratified the Jesuit as to be freed from their black Character of Heresie for 't is observ'd by some Episcopal Divines De Desper Calvin caus â— 11. that Cudsemius the Jesuit saith That the Calvinian Sect in England may either endure long or be suddenly chang'd in a trice in regard of the Catholick Order there in a perpetual line of their Bishops and the lawful succession of Pastors received from the Church for the Honour of which we use to call the English Calvinists i.e. the Episcopal by a milder term not Hereticks but Schismaticks 4. You represent the Dissenters as subservient to the Papal interest because they are not for uninstituted ceremonies yea you suggest as if a Ceremony had been in greater estimation with you than the peace of truly tender
Learning or good will to the Protestant Region in a case so plain is astonishing who knoweth not that the Church of England it self is as much or more so for Free and Spiritual Prayer than the Jesuits are The heaping up Authorities for this would be but to follow the Doctor in raising a suspition of the Churches Orthodoxie when as Free Prayer in Private which is the utmost the Jesuits are for is allowed us by the Church of England yea and commended to our Practice with helps vouchsafed us by some Worthy Divines of this Church as so many expedients Adapted for the obtaining the Gift of Free Prayer which is not as I humbly apprehend forbidden any Minister in Publick supposing he neglects not the prescribed Formes But to consider the Drs. Integrity in the History he gives concerning this by whom 't is suggested 1. That the Jesuits are for free Prayer in Publick 2. That Free Prayer is the Jesuits invention If this be not the scope of the insinuation to what purpose is it mentioned But if it be I will evince out of the Jesuits own writings that they acknowledge Free Prayer to be known by the Fathers and that they allow it only its private Exercise even as others of the Romish Faction and the Doctor himself c. do (a) Azorius Moral instiâ— lib. 9. c. 29. Illud vero Pauli ipse Spiritus postulat pro nobis Augustinus in lib. de bono Persever c. 23. interpretatur q Poftulat q Postulare nos docet aut facit quemadmodum illud Matth. 10. quod dixit Christus Apostolis Non vos estis qui loquimini sed Spiritus Patris vestri qui loquitur in vobis non quod verè loquatur sed quod ad verum loquendum vim facultatem auxilium gratiam largiatur sic Postulat quia postulandi orandi vim potestatem tribuit facit ut postulemus Et it a Augustinum secuti explicant Paulum eo Loco Primasius Beda Anselmus ut etiam Sedulius Fulgentus Epist ad Probam de Omit Compunct Cord. Et quia frequenter a nobis ofsenditur necessarium est ut frequenti Oratione jugi Cordis compunctione mitigetur Compunctio enim cordis excitat Orationis affectum Oratio hunnlis divinum promeretur Auxilium Compunctio cordis vulnera sua respicit Oratio vero medâ—lâ—m Sanitatis expâ—suit Et ad haec quis idoneus Quis enim vel orare competenter valeat nisi Medicus ipse nobis initium desiderii Spiritualis infundat Aut quis Purseverare in Oratione queat nisi Deus in nobis hoc quod caepit augeat c. Azorius the Jesuit expresseth himself thus most freely vid. That of Paul Rom. 8.26 Where 't is said the Spirit maketh intercession for us Saint Austin in lib. de bono Persever c. 23 Doth interpret it thus the Spirit teacheth us to pray or maketh intercession according to that expression in Math. 10.20 for it is not ye that speak but the Spirit of your Father which speaketh in you not that the Spirit doth truly or properly speak but that it vouchsafeth the Power Help or Grace to speak the Truth even so the Spirit prayeth because it giveth out the Power and Grace of Prayer Austin is as to this followed by Primasius Bede Anselme and Sedulius so far Azorius But I will add and by Fulgentus who saith because we frequently offend God by our sins 't is necessary that we often by Prayer and compunction of Soul attempt the pleasing him Compunction of heart stirreth up the affection of Prayer and an humble prayer obtains Divine Assistance Compunction of Heart respects our Wounds Prayer seeketh for a Remedy but who is sufficient for these things or who can pray as he ought unless the Phisitian himself infuse into us the beginnings of Spiritual prayer or who can persevere in Prayer unless God increase in us what he hath began I might instance in many others but this is enough to shew that Spiritual Prayer is not owing unto the Jesuits for its Invention or Discovery and therefore I will proceed to inform the Dr. that the Publick Exercise of Free Prayer is not approved off by the Jesuits For as concerning publick prayer the Jesuits do differ from the Dissenters if not from the Church of England agreeing with none that I know unless with other papists and with Dr. Stil for though private and Free Prayers are with Azorius and other Jesuits terms promiscuously used to express one and the same thing yet publick Prayer must be according to some certain prescribed form This is the sense of Vincent Fillincius yea of Bellarmine and before him of Durandus it being proved by Bellarmine to be thus appointed by the Milevitane Council Can. 12. yea by the Toletan 4. c 2. and by Pope Gregory c This being so the Dr's mistakes are apparent and the Truth is 1. That the Jesuits were not the first inventors nor the first bringers in of Spiritual Prayer Spiritual Prayer being owned acknowledged and privately practised ever since the Apostles dayes for the Church never did for bid its use saith Fillincius 2. That the Jesuits ever have and still do zealously oppose the Publick use of Free Prayer 3 That wherein the Jesuits and Dissenters agree as to this it is in no other respect then wherein the Universal Church agree with them 4. That wherein the Dissenters and the Dr. differ about Spiritual Prayer the Dr. closeth with the Jesuit our difference if any being about the publick use of Spiritual Prayer against which the Jesuits are 2. Argument The Dissenters have blasted the Reputation and honour of the first Reformation which is the great thing the Jesuits would (c) Fillincius Tract Qust Moral Ttract 23. c. 3 N. 67.6.8 de Bellarm. de bon oper impartic lib. 1 c. 10. nemo enim potest certam formam orandi prescribere nisi qui praeest Itaque in Concilio Milevitano can 12. Sic legimus Placuit ut Preces Orationes seu Missae quae probatae fuerint in Concilio ab omnibus celebrentur Nec aliae omnino dicantur in Ecclesia nisi quae a prudentioribus tractatae vel comprobatae in synodo fuerint Et in Concilio Toletano IV. c. 2. Statuitur ut in tota Provincia idem officium celebretur Et Gregorius Papa VII in Concilio generali numerum Psalmorum Lectionum officii Divini praescripsit ut habetur Can. In die de consecratione dist 5. c Durant in sent lib. 4. dist q. 15.12 be at for saith the Dr. Preface p. 9. What is it which the Papists have more envied and maligned than the Church of England What is it they have more wished to see broken in pieces that is than the Constitution and Government of this Church Did not Cranmer Ridley and Hooper and Farrar and Latimer all Bishops of this Church suffer Martyrdom by their Means Had not they the same kind of Episcopacy which is now among us and which
'T is probable they would add unto the Constitution but the destroying it they abhor For 1. A great part of their bait would be lost if Episcopacy be ruin'd What more evident than that the Papists aim at our Bishopricks not at the destroying them but at the possessing themselves of them 'T is the Episcopal Grandeur Church Honours and Church Lands that they would be at 2. The Jesuits know that 't is much more easie to introduce their Religion under the shadow and name of Episcopacy and Ceremonies than otherwise What difficulty is there in drawing the vulgar to the whole of Popery under pretences of a more firm establishing Episcopacy and a making the Ceremony the more splendid and solemn 3. May there not be an alteration in our Doctrines when no alteration in our Government and might not the Papists gain greater advantage by their being made Bishops than by the Ruine of Bishopricks 4. It is not dangerous to break Constitutions especially since the destruction of Episcopacy may be attended with the Royal distribution of Church Lands among our Nobility and Gentry than which a greater blow cannot be given the Papal interest in England as appears by the Heroick actings of Henry the 8th in a like Case Are not the Papists sensible of this Whatever the Dr. may think there are the highest Reasons to ingage us to conclude that the Jesuits dread nothing more than the destruction of Episcopacy and the removal of the Ceremonies § 2. That the Reputation of the first Reformation is not hereby blasted nor are the first Reformers in the least Reproached But 1. The memory of these Worthies namely Cranmer Ridley and Hooper c. is precious unto the dissenters who can distinguish between their Episcopacy and their Martyrdom they not being Martyr'd for Episcopacy but for renouncing transubstantiation c. They sealed those Truths with their blood unto which the Dissenters desire to give in their Testimony in abiding by them faithful to the Death 2. These famous Martyrs we honour yea and the Reformation they carried on it being a wonder that in less than six years time they should do more towards Reformation than all the Bishops in England besides have done in almost six score years They went as far as possibly they could in that juncture and probably would have gone pâ—riâ—passu with Luther Calvin c. had they the time and opportunity 3. I find in the Report of the Examination of William Nixon had the 20th day of June Anno 1567. before the Lord Mayor and the Bishop of London that Mr. Nixon gives this following answer to the like objection made then by the Bishop of London which is most pat to this of the Doctor We condemn them not we should go forward unto Perfection for we have had the Gospel along time among us And the best of them that did maintain it did recant it at their Death as did Ridley sometime Bishop of London and Dr. Taylor Ridley did acknowledge his fault to Hooper and when they would have put on him the same Apparel he said they were abominable and too fond for a vice in Play Which is sufficient to evince that if these Bishops had outlived the Marian Persecution they would have gone on towards a greater Reformation 4. 'T is very considerable that those very Persons who were so zealous in Q. Elizabeths days for Episcopacy were persons of whom 't is recorded 1. That in the time of Persecution they were men of the same Principles with Dissenters 2. That after the Persecution was over they did proceed with the smartest Prosecution of Laws against them 1. That in the time of Persecution Q. Elizabeths Bishops were of the same Principles with the Dissenters concerning Ceremonies c. for this consult the Letter of Mr. D. Wy written about the Year 1570. who saith That such Bishops as fled in Q. Maries time or else tarried here under the Cross had cast off renounced and forsaken all this Trumpery i. e. the Ceremonies for the which the Peace is now disturbed and afterward for their promotion sake put them on again The like in a Letter written by Mr. A. G. to Mr. Coverdale Turner c. who speaking of the Ceremonies saith That all these things were abhor'd as Popish Superstition and Idolatry among the English Gospellers both Bishops and others when they were under Gods Rod in Poverty But they have now learned Courtly Divinity to ground all upon Policy 2. That when these very men were raised to Honour they began to be very severe in persecuting their Brethren and their quondam fellow-sifterers the Dissenters Yea to discover greater enmity against them than against the Papists This may be seen in a Letter of Dr. Wy They say they would that all Trash and Trumpery were out of the Church meaning the Ceremonies and yet they stretch the utter most piece of their Authority to the keeping of it And a little after 't is said ' I could rehearse by Name a Bishops boy ruffainly both in behaviour and apparel at every word swearing and staring having Ecclesiastical promotions a worthy prebend no doubt I could name Whoremongers being taking and also confessing their Letchery and yet both enjoying their Livings and also having their Mouths open not stopped not forbidden to Preach I know also some that have said Mass divers years since it was prohibited and upon their Examination confessed the same and yet are in quiet possession of their Ecclesiastical promotions I know double-beneficed men that do nothing but eat drink sleep play at Dice Cards Tables Bowls and read Service in the Church but these infect not their Flocks with false Doctrine for they teach nothing at all Thus it is evident that Gods Commandments are fain to give place to mans traditions and yet still all these are but small matters Verily the punishment is great I wonder what punishment they would use if they had transgressors of great matters in handling that deal after this sort with such as offend and yet offend not at all but as they say in such small matters But this must not be mentioned least the Honour of the first Reformation be blasted that is the Dissenters must submit not only unto the greatest severities with all manner of Patience but moreover though Gods Truths be neglected and a sinful Ministry countenanced they must remain in silence least the reputation of these men be blasted That surely must be the meaning of the blasting the Reformation But 5. Notwithstanding the severity exercised against the Protestant Dissenters even when the Papists escaped the smartness of the Law yet it is observable that the Queens Council whosew sdom and firmness to the Protestant Religion hath been renowned all the World over did then discover themselves to judge otherwise of the Dissenters than the Ecclesiasticks did yea although the Bishops were then very basie in turning the dege of those Laws that were designed for Papists against Dissenters Yet that wise
Reformation made beyond the Seas 2. The Doctors discourse about the Antiquity of Episcopacy and the argument enforcing it must needs be of great weight with the Doctor it having been for divers years a furbishing in the Jesuits School and is the Diana of the Roman Church at this very time the great foundation and Basis of that tottering Superstructure this is their only Alpha and Omega their first and the last whence if the Reformed oppose their Hierarchy their Ceremonies their Inventions their Corruptions this is that unto which they slie tanquam ad Asylum viz. These things must be Apostolical because 't is impossible they should be introduced into the Church without any noise Really the Doctor hath done this argument the greatest honour imaginable but whether the Church of England are owing unto him for this piece of service I much doubt That this is †Bellar. de notis Eccles lib. 4. c. 5. In omni insigni mutatione Religionis semper ista sex demonstrari possunt Primo Auctor ejus II. Dogma aliquod novum III. Tempus quo caepit IV. Locus ubi caepit V. Quis eam oppugnaverit c. Nihil autem horum adversarii unquam de nostra Ecclesia post Apostolica tempora demonstrare potuerunt Nunquam ostenderunt quis eam oppugnaverint tamquam nuper ortam Hoc argumentum ab Antiquitate semper usi sunt veteres Patres contra Haereticos ad ostendendam veram Ecclesiam Bellarmine's Thunderbolt against the Hereticks consult him and you will find him exactly so To rehearse the many Arguments produced by the Reformed in beating down this Popish Errour would be endless whoever reads any learned Protestant cannot but be furnished with a multitude of Convincing Considerations that are urg'd against this Doctors Argument 1. Nothing being more apparent then that the Scriptures of the New Testament the Antientest Writings the Christian Church can produce as the infallible discovery of the first Constitution of Christian Churches how ancient soever Episcopacy or Ceremonies are if not to be found in the New Testament It is not the Ancient or first Constitution This is our Religion and whoever receeds from it doth but give too great advantage unto the Papist there being several Ceremonies in use among them whose Antiquity doth equalize that of any observ'd by our Church 2. 'T is well known that if we had the fullest account of the Rise of Episcopacy and Ceremonies as to the time when the place where the Persons by whom they were introduced our Faith could not thereby be more Divine concerning these things than now it is for the Testimony would be but Humane grounding a Faith that is only so 3. We have a very short account of the transactions of the first 300 years the persecution of the Churches being so severe and bloody which is enough to evince because of the inconsistency of Episcopal grandeur with a persecuted state that neither Episcopacy nor pompous Ceremonies were then in their Glory Again 4. 'T is certain that those Errours creept in gradually the Iniquity being a Mystery that began even in the Apostles days and I remember that I have read in the Annals of Said Ibn. Batrick an Alexandrian Patriarch who lived about 200 years after the Turkish Hegyra that in Alexandria the Constitution gradually alter'd first from Presbyters to a Bishop and thence to a Pope though not to an Vniversal One. Is it not then sad that there must not be an urging Protestant arguments against the Antiquity c. pretended by the Papists but Popery is advantag'd What advantage is it to them to see the Temple of their Diana ruin'd their City of refuge demolished I beseech the Doctor to be serious in this weighty and momentous point and to deal freely openly and generously in this particular and declare unto the World what his apprehensions are of Dr. Potter sometimes Bishop of Carlile or rather of the Learned Mr. Chillingworth a Son of the Church of England whose excellent treatise entituled The Religion of Protestants a safe way to Salvation iâ— so applauded by Dr. Bayly sometime Vice-Chancellor of Oxjord as also by Dr. Prideaux and Dr. S. Fell or rather what would the Dr. rejoyn unto the Answer that is found in Mr. Châ—llingworth unto his great Argument about Antiquity and the Impossibility of an Errour 's becoming Vniversal in so short a time Though some Protestants confess saith Mr. C. to the Papists some of your Doctrines to be antient so long as it is evident even by the Confession of all sides that many Errors I instance in that of the Millenaries and the communicating of Infants were more Antient. Not any Antiquity therefore unless it be absolute and Primitive is a certain sign of true Doctrine For if the Church were obnoxious to corruption as we pretend it was who can possibly warrant us that part of this Corruption might not get in and prevail in the 5th or 4th or 3d. or 2d Age This notwithstanding what Dr. Stil doth suggest about the near approach unto the Apostles dayes especially seeing the Apostles assure us that the Mystery of Iniquity was working though more secretly even intheir times If any man ask how could it become Vniversal in so short a time Attend good Dr. to the answer for this is your own Question Let him tell me how the errour of the Millenaries and the Communicating of Infants became so soon Vniversal and then he shall acknowledge what was done in some was possible in others Thus we see how Dr. Stil to the end he may be even with the Dissenters relinquisheth the good old Protestant Principles unless this of Mr. Chillingworth approved of by Dr. Baily Dr. Prideaux and Dr. Fell and the generality of the Church of England be Popery Argument 4. 'Our Divisions give great advantage to the Papists and the ' Dissenters by their Separation have caus'd the Division To this I Reply I. That 't is most apparent that Divisions among Protestants have given the greatest advantages imaginable unto Popery as to this the Dr. and the Dissenters I verily believe are agreed But II. The great Quaery is who occasions or causeth these Divisions for 't is the Divider onely that is subservient to the Roman Interest which being so our enquiry must be Whether the Dr. c. or the Dissenters are the Dividers The Dr. suggests as if the Episcopal Clergy were most entirely resolv'd for Union but 't is the Dissenter that is the divider who is an Enemy to Union but a Friend to Schism and Uâ—just Separations We were saith the Dr. in some hopes that Men so wise as the Non-conforming Ministers represent themselves to the World would in so Critical a time have made some steps or advances towards an Vnion with us Instead of this these we discoursed with seemed farther off than before For saith the Dr. God forbid that I should either design or do any thing which tended to obstruct so blessed a work as a