desiring soâ— Knowledge of a Ministers Gifts and godly Coâ—versation before they receive him as their Pastoâ— 2. The possibility of their erring in Election caâ—not deprive them of their Priviledge 3. If thâ— should erre yet their Electing maketh not tâ— Man their Minister untill he be Ordained aâ— if the People have erred then the Ministers mâ— forbear Ordination untill a qualified Person â— Chosen And so both Ministers and People preâ—rve their due Rights And where this is not â—bserved it commonly occasioneth an unprofiâ—ble Ministry and Comfortless both to Minister â—nd People 6. We cannot be of that Communion where â—ur Confession of Faith and Catechisms are publickâ— on all Occasions ridiculed and exposed to Conâ—mpt Is it to be imagined that your selves would â—atiently sit and hear the most important Articles â—f your Religion openly vilified And if ye could â—ot bear it your selves why should ye expect it â—f us Who have Cause to Praise GOD for so Orthodox a summary of the Christian Religion â—s is contain'd in these Books Is it reasonable to â—hink that by our Presence and Silence we should â—ppear to approve the condemning the publick â—tandard of our Religion Your selves being â—udges 7. We are so perswaded of tbe soundness of the Doctrine contained in our Confession of Faith â—nd Catechisms Larger and Shorter that whereâ—oever these are contradicted we have just Cause â—o suspect the hearing of unsound Doctrine and are â—equired by the Word of GOD not to hear the Inâ—truction that causeth to erre from the words of Knowâ—edge We know that the Doctrinal Articles of the Church of Engl. are Sound and we Challenge aâ—y Man that dare say we ever speak of them but with a due regard And it were much to be â—sired that all who make Profession of these Aâ—cles would faithfully Adhere to them in their Dâ—ctrine But in the next Place some Alledge that thouâ— we be not free to Joyn as fixed Members of tâ— Established Church nor could we be received such without Subjection to Episcopal Goverment their Discipline and Ceremonies Yâ— why should we be so shy as not to hear their Miâ—sters at any time we being all of one Faith That the Reader may have Satisfaction Consider First that we are not as Scepticks wâ— have either their Religion or manner of Worshâ— to seek as not knowing what Church-Commuâ—on to chuse For we are both in Judgement aâ— Practice established already what manner of Woâ—ship we should Adhere to And therefore need â— expose our selves as unfixed Some of your selâ— have reproved severely these who are of itchâ— Ears and the Rebuke is directed to us of this Diâ—cess We shall advert to what he hath said aâ— beware of that Evil hoping that while we are câ—tent with hearing of our own we shal not be chaâ—ed with that Guilt of itching for others 2. We desire also it may be remembred tâ— some of yours particularly Dr. Stilling fleet nâ— Bishop hath Published his Reflections agaâ— those of our Communion who at sometimes â— â— hear and Joyn in your Worship Because they â—ntinue not making this the Argument that if we â—ink it Lawfull at sometimes why not at other â—mes and that Constant Communion is due where â—ccasional Communion is allowed But another â—f a great Character in the Defence of his Answer â—o the Case of Protestant Dissenters stated and arâ—ed though under the covert of anothers Name â—ath raised the Censure to such a pitch that they â—ppear to be Men of flexible and profligat Conscienâ—es who at sometimes Joyn in Worship with the â—stablished Church not Resolving to Continue â—ow then can you advise us to Occasional Comâ—union If it be not for this Reason that you â—ay take Occasion to Reproach us as Men of no â—rinciples who will turn and return with the Tide â—f Worldly Interest But belike you may have the â—ss Occasion for this Imputation hereafter this â—eing the best Use ye make of it Can any Man â—f sence judge it a rational Method for drawing us â—o your Communion at any time to tell us it must â—e always otherwise we are but Men of a profligat Conscience It would hereby appear that you desire none of us to come near you and discharge us to Joyn in your Worship as we would not be Stigmatized the next day for profligat Persons 3. Whereas it 's said we are of one Faith it 's well this is acknowledged and long may it be so But some Observe that this is rarely Confessed except when you mind to improve it for an Impâ—taâ—ion that being of one Faith we are thereby oâ—liged to Conformity and wilfully Obstinat in â—fusing it As if our being of one Faith engagâ— us to any manner of Worship you require Coâ—manded of GOD or not But it may be inferrâ— with greater Reason since we are of the saâ— Faith therefore you should make the Door Pâ—tent and admit us freely and not to cast the stuâ—bling Blocks of unprofitable Ceremonies in oâ— Way Which your Selves Know and Confess mâ— be laid aside without Sin But such as we cannâ— Comply with without Sin yet you will not paâ— with one of these useless Ceremonies if we shouâ— never come nearer you But in the last Place that which is urged as moâ— plausible when it appears we cannot be fixâ— Members of your Communion and are not pleâ—ed but rather angry at Occasional Communioâ— that at least when People want Ministers of thâ— own as many of them do often want why do nâ— they then go to the Parish Church why do nâ— your Ministers positively declare their Opinioâ— For Answer to this Consider First That it is the Affliction of many Feareâ— of GOD to want the Benefit of publick Gospeâ— Ordinances every Lords Day we say it's theâ— Affliction but cannot so easily grant that it is thâ— Sin when their circumstantiat Case is such thâ— â—t sometimes they must either want or Wound â—heir Conscience by Joyning in Acts of Worship â—hich they cannot find to be approved of GOD They dare not act as joint Worshippers in these â—ery Acts lest they not only partake of other Mens Sins but be active in sinning themselves Such as are in this Case are rather to be pitied than â—ensured Bishop Stilling fleet hath these remarkâ—ble words in his Irenic page 119. 120. Let Men â—urn and wind themselves which Way they will by â—â—e very same Arguments that any will Prove Sepaâ—ation from the Church of Rome lawfull because She â—quired unlawfull Things as Conditions of Her Comâ—union It will be proved Lawfull not to Conform â—o any suspected or unlawfull Practice required by my Church-Governour upon the same Terms If the â—â—ing so required be after Serious and Sober Enquiry â—dged Vnwarrantable by a Man 's own Conscience Grant but this Liberty allowed by this Learned â—ishop to forbear any Suspected or Unlawfull â—ractice though required by a Church-Goverâ—our And then you will be more sparing in Condemning the Practice of sober Christians whose great
all People we knoâ— Dissenters in this Diocess do most need sucâ— help the weakest of them being often accoâ—ed with Questions more proper for studied Dâ—vines than poor Countrey-People and if thâ— Answers of these poor People do not relish â—â— shall have it published that the Dissenters here are a most ignorant People insulted over and exposed to Contempt Therefore we thought it necessary in our Circumstances because of our Love to the Truth and to the Weakest â—â— these who adhere to it to afford what Heâ—â— we could Acknowledging that this presâ—â— Undertaking might have been performed â—â— greater Advantage by some abler Pen which iâ— hoped will yet be done but whatever weaknes appear in this little Tractat shall not be imputable to many but to some of those to whom the Authors Admonition was Directed and therebâ— concerned to exoner their Conscience by making it appear that neither trifling Scruplâ— Peevishness nor perverse Obstinacy but meer â—y that our Consciences cannot be stretched to â—he Latitude that others take in the VVorship of GOD hath procured the following Resoâ—ution to the Authors Query If it be displeasing to him it 's that which we could not prevent but himself might have prevented it by permitting us to Live in Peace without such Queries For he could not but foresee our Answer would be conformed to our own Principles and Practice though we have no Pleasure in provocking him or any other being desirous to live Quiet and Peaceable in the Land giving thanks to GOD the Author of all Good and to his Majesties Clemency under whose happy Government we enjoy Protection and to whom we owe most entire Acknowledgements of Gratitude which we are desirous to testifie on all Occasions and at this present are confident that when many are found Guilty of these execrable Conspiracies to take away his Precious Life there shall not one of our Principles be stained with Disloyalty but all in a cheerfull readiness for his Majesties Preservation and Service There is one thing more that the Reader is desired to Notice that notwithstanding the Exceptions hereafter mentioned stand in the Way of our Communion with the Establisht Church yet we doubt not but many of that Communioâ— are Godly Persons and are known to be of suâ— a Christian-Conversation that we could free partake with them in Gospel-Ordinances pâ—viding we could obtain it without danger of Siâ—ning nor do we take it on us to Judge theâ— for following their own Judgement only â— cannot see with their Eyes nor they with ouâ— but must wait untill GOD reveal it to them wâ— are otherwise minded Perswading our Selâ— that the Sober and Judicious of another Persâ—sion whom we Love and Honour in the LORâ— will not Condemn but rather approve of oâ— Ingenuity in allowing Men to know the weigâ— of these Reasons that binds Us up from tâ— Communion which otherwise we would Coâ— for the Churches Peace This ingenuous Apology is neither for Ostentation nor Irritation but a necessary Vindication of our Practice unto which we are pressed IN laying open Our Exceptions we shall begin with that which is the Root of all these Eclesiastick-Impositious whereby our Consciences are Burdened and our Selves â—hrust out from Communion with You in the â—ublick Worship of GOD Our Ministers and â—heir Ministry is Rejected if they Subscribe not â—o this Article Cannon 36. viz. That the Book of Common Prayer and of Ordering of Bishops Priests â—nd Deacons containeth nothing in it contrary to the â—ord of GOD and that it may Lawfully so be used â—nd that he Himself will use the Form in the said Book â—rescribed in publick Prayer and Administration â—f the Sacraments and none other Here is a plain and full Extrusion of all Miniâ—ers who are not for Bishops over Presbyters for â—he Canon mentioneth only such Bishops or will â—se any other Form in Prayer than the Service â—ook to this Form of Service the People must â—lso subject for no other Church-Communion is allowed them but where these are Consented uâ— to But this our Consciences being Directed bâ— the Word of GOD cannot Comply with coâ—plaining of it as a most heavy Imposition And this Jurisdiction of Bishops over Presbyters is the Ground of our first Exception and thâ— because the Office of a Bishop having Authoriâ— over other Ministers of the Gospel is not founâ— in the Scriptures and therefore wanteth Diviâ— Institution And if such a Bishops Commission â— not found there then We are not obliged to suâ—ject to him as an Officer in the House of GOD Such therefore as will stand on no lower Grounâ— for Prelacy in the Church than Scriptural-Authâ—rity are obliged to make it appear And We dâ—sire no more but direct us to any Scriptures whâ— this Commission is granted if this could be doâ— ye would not only save us a Labour of proving Negative but should also find us as comformabâ— in Point of Subjection as any of your own Coâ—munion but after frequent and according â— our Measure serious reading the Book of GOD We could never yet observe a Bishop set ovâ— Presbyters but We frequently find that a Bishoâ— Presbyter are one office as hereafter shal appeaâ— Reason 1. If Christ had instituted the Offiâ— of a Prelate or Bishop over Presbyters then tâ— said Office would be mentioned in some of theâ— Scriptures which designedly giveth an accountâ— all Church-Officers in the Gospel-Church But in none of these Scriptures is there any mention of a Prelate or Bishop over Presbyters Therefore Christ hath not instituted the said Office For the first Proposition that if there were Institution for such an Officer he would be mentioned in these Scriptures is evident because the Apostle setteth himself to shew what Offices Christ had set in his Church both Extraordinary and Ordinary And who dare say that the Apostle failed in the Enumeration being inspired by the Holy Ghost and how can it be imagined that so eminent a Church-Officer making so great a Figure in the Church could be omitted was it not of great Importance for the Church of GOD in all succeeding Generations to know if there was One appointed to have Authority over many other Ministers without whose placet they should â—either have Power to Ordain other Ministers â—or Govern their Flocks If Christ had instituted such an Officer would he not have given some â—ntimation of Him That other Ministers might â—ave known it was their Duty conscientiously to Obey Him But we have no where any such Intiâ—ation from Christ or any of his Apostles but the contrary as shall appear And that a Bishop over Presbyters is invisible â—y any of these Scriptures where Church-Officers are purposely enumerated the Reader shall havâ— them in ready and full view 1 Cor. 12. 28. And GOD hath set some in thâ— Church first Apostles secondary Prophets thirdly Teachers after that Miracles then Gifts of Healinâ— Helps Governments Diversities of Tongues Rom. 12. 6. Having then Gifts differing accordinâ— to the Grace
willingly accept but when he spâ— without them with his good leave he would dissent â— well knew that the best of sinfull Men were Fâ—lible and no Man to be followed further then â— was a follower of Christ 2. When it 's said that the Fathers do generalâ— assert Episcopacy was in the Church it will nâ— thence follow that they asserted it should be the Church it 's one thing to affirm that in thâ— and the other place there were Bishops over Preâ—byters but another thing to affirm there was Dâ—vine Institution for such Prelacy there 's vast diffâ—rence between the two and where this is not aâ—verted the Testimonies of the Fathers are bâ— wrested and perverted as if they all approved Prelacy because they make mention of Bishop For 3. We shall find the choise of the Fathers â—claring that from the beginning it was not so aâ— that the Difference between Bishop and Presbâ—ter came in to the Church by Custom but by â— Divine Appointment That the Church in â— primitive times after the Apostles was governâ— and should be governed by the common Couâ— â—f Presbyters and therefore we are willing they â—pear and speak for themselves knowing they and up for us more than for you Palycarp Epist ad Philip. perswadeth the Peoâ—e to Obey their Presbyters as Christ We are not â—ncerned in his manner of Expression if it appear â—yperbolick this being sufficient to us that his â—xhortation is to obey Presbyters in the Lord but â—t Bishops over Presbyters Ignatius Epist ad Trallens requireth the People subject to the Presbytry calling it Gods Court. Ireneus lib. 4. cap. 44. it becometh you to be Oâ—diâ—nt to Presbyters who have their succession from the â—postles And in his Epistle to Victor called Bishop of â—ome he hath these Words The Presbyters of Rome whom you have succeeded This Epistle and this â—ententence in it is quoted by Euseb lib. 5. cap. 23. â—hereby it 's evident that all the Bishops of Rome the second Century were but Presbyters in Ireâ—us his Judgement Tertull. Apolog. cap. 30. calleth Presbyters preâ—ents of the Churches Praesident probati quique Senioâ— Theophylact. in Philip. 1. affirms that whiles the â—postles lived the Names of Bishops and Presbyters â—ere not distinguished Chrysostom commenting on the same Scripture â—clareth himself to be of the same mind Jerom is more plain then pleasant insisting length in the Probation of his known Assertiâ— that Bishops over Presbyters are not by Diviâ— Institution for which he quoteth many Texts aâ— Commenting on the first cap. to Titus saith a Prâ—byter is the same with a Bishop and before that Faâ—ons did arise in Religion by the instinct of the Devil â— Churches were governed by the common Council of Prâ—byters It 's strange that this Discourse of Jeroâ— escaped an index expurgatorius confidering hâ— Bellarmin and others fret when ever it 's mentioâ—ed it 's so plain and full against the Divine Rigâ— of Prelacy That some of them spare not to saâ— the Good Old Father erred But he goeth onâ— his Epistle to Euagr. and saith let Bishops know thâ— it 's rather by Custom then by the Lords Appointmâ— that Bishops are above Presbyters Ambrose on Eph. 4. saith that Bishops were set â—bove Presbyters by a Council But giveth no accouâ— of the time and place of that Council Howevâ— that same which he saith sufficeth because suppâ—sing it were enacted by a Council then the preâ—tion was but by Humane Authority August Epist 19. confesseth that it was but by present Custom of the Church that Bishops were greâ—er than Presbyters Gregor Naz. orat 28. wisheth the utter Abolâ—on of Prelacy calling it a Tyrannical Government Theodoret. commenting on Phil. 1. saith tâ— these Bishops mentioned in the Text were Presbyters Oecumenius commenting on the same text deâ—lareth himself of the same mind Chrysostom commenting on Hebrews saith â—at Heb. 13. 17. made always his Soul to tremble â—hen he thought on it and Homil. 34. page 602. falâ—th a wondring if a Bishop can be saved any of them â—peciallie whoâ—are greedy of so great a Charge Hom. â— page 627. he calleth them miserable Wretches who â—esire it for saith he thou must give an account of all â—hom thou Rulest these are the words of Chrysoâ—om Basil de Spir. Sancto saith that by Ambition to overnall all Church Government came to nothing Many mo ' might be added but we suppose ye â—ill think these too many speaking at this Rate It should also be observed that Bishops of old â—mmonly had no greater Charge then they could â—ersonally oversee So Euseb lib. 10. cap. 4. saith expresly that a Bishop â—d no greater Charge then he could take personal notice their Souls And lib. 6. cap. 29. saith that an 236. the faithfull in Rome did meet together in one place chuse another Bishop in Place of Anterus Cyprian lib. 2. epist 5. When a Bishop was to Chosen the whole Body of the People were called toâ—her that he might be Elected before all their eyes and the suffrage of the whole Fraternity Here are two â—ings to be Noted that the Body of the People Elected their own Bishop next that the People whom the Bishop was to take Charge could meâ— together in one place One Bishop had common â— but one Altar or Communion Table so that oâ— Bishop now after the New Model taketh a greaâ—er Charge than would have well served twenâ— yea fourty in former times Primat Vsher in his Relig. of Irish saith that Pâ—trick Planted in Ireland 365. Churches and as mâ—ny Bishops and that afterward in Malachias tiâ— the Bishops were more multiplied Let that numbâ— be compared with the present number of Bishoâ— in Ireland And then let the Reader Judge wâ— hath the greatest regard to Antiquity or who tâ— Bishops are that are most capable to Dischargeâ— Pastoral-Duty to the Flock whether few aboâ— twenty in a Nation or many hundreds And if â— will not regard the account given by Mr. Clerks and others though convincingly demonstratâ— that many Bishops lived so near to one anotheâ— and their Sees so contiguous that their Charâ— could not exceed the Bounds of an ordinary Parisâ— and that many of them were Bishops of Villagâ— yet ye will take notice of your Friend Mr. Fulâ— who saith that Bishops of Old were set too thick for â— to grow Lydda Jamina and Joppa being Episcopâ— Towns and all of them within 3 or 4 Miles of othâ— For Bishops had then their Sees in Poor Contemptiâ— Villages And that none may think he speaketh random Sozom. confirmeth the same that Villages â—ad their Bishops lib. 7. cap. 19. Object But the Church upon mature Delibeâ—ation found it expedient to invest some with â—ower and Authority over many others for preâ—enting or healing of Divisions and keeping all in Unity and good Order Answ The most knowing and moderat of the â—piscopal Perswasion take Sanctuary here and â—resume no higher alledging the Church was â—onstrained to it for compescing turbulent Huâ—ors and
his Liturgy which evâ— Papists though most fond of Forms are ashaâ—ed of therefore Bellarm. de Jacobi Liturgia paâ— 146. and 150. confesseth it spurious 2d Reason as there were no Liturgies in the â—postles times for Divine Service so the Churâ— wanted a fixed Liturgy for the space of 600 yeaâ— Dr. Burnet in his History of the Reformatioâ— maketh it appear that Liturgies were not so muâ— as the matter of Publick Consultation for â—â— years after Christ And that the first Liturgy tâ— was Imposed was Composed by Gregory an 60â— Others also more antient Confirm the same â— Socrat. who lived in the fifth Century lib. 5. cap. â—1 page 698. saith that generally in any place aâ—ong all sorts of Worshippers there cannot two be found â—greeing to use the same Prayers Sure then there was â—o Liturgy obliging them to agree in a Set-Form â—amous Bishop Vsher affirmeth yet more Relig. of â—e Irish cap. 4. page 31. that the Roman Vse was â—ought in to this Nation but 500 Years before his own â—me by the Popes Legats Gillibertus Malachias â—d Christianus whereby as Mr. Clarkson observes â—at the Roman Liturgy was not admitted here â—efore the 12th Century so that imposed Liturâ—es are but a Novelty in the Church And to this â—ree the Testimonies of antient Fathers making manifest that the Churches publick Prayers â—ere not read out of a Book Justin Martyr Aâ—ol 2. page 139. saith their Prayers and Thanksâ—vings were according to their Ability and very â—ean Abilities would serve to read Prayers if â—ere had been any such extant But Tertull. Apolog. 39. maketh it yet more plain who saith â— Pray without a Monitor because we Pray from â— Heart These Testimonies make it abundantly appear â—at the first imposed Liturgy was no Elder but â—ntemporary with the Popes Establishment and â—t received in this Nation several hundreds of â—ars afterward and that this Liturgy was first â—posed when a Pope was Imposed as an Universal Head to the Church doth conciliate no great â—neration for that Composure it 's also notouâ— known that the Liturgy unto which we are reqâ—red to Conform was taken out of that Roman â—turgy and though many Things were left out our Liturgy which were in the Roman yet tâ— Argument made use of for gaining of Papists â— the Communion of the Protestant Church by Prâ—clamation in the Reign of Edward the 6th â— that they should hear their own Service in English whâ— formerly they heard in Latin 3d. Reason as neither Christ nor his Apostâ— did form any Liturgy for Divine Service so nâ—ther He nor any of his Apostles did ever give Coâ—mission to other Men for Composing such a Foâ— of Divine Service which should oblige othâ— to Use it whereby it 's manifest that such a Foâ— of Service wanteth Divine Institution and theâ—fore we cannot Consent to it as any Ordinanceâ— GOD. 4th Reason because Mens Composing and Iâ—posing a Form of Worship without Divine Inâ—tution or Commission casteth an injurious Imâ—tation upon those to whom the Care of the Châ—ches was committed as if the Church had not beâ— sufficiently provided for the Service of GOD â— all that Christs Apostles had prescribed But tâ— Men were constrained to devise some new and bâ—ter Way than what we have by Scripture Direâ—â—n this is such a Reflection as we cannot be guilâ—y of if any shall say the Composers of the Liturgy no doubt had Direction from GOD before â—hey attempted such a Work Answ Let this Direction or Appointment appear and We shall Conform to it or if any shall say that the Exterâ—als of Worship and the manner of Church-Administrations are left to the Discretion of Church-Officers and so they may Compose a Model of Service as they think most expedient for the Churâ—hes Good Answ There is great Difference between a Model directing the external Order of â—hat Worship which GOD himself hath Appoinâ—ed as to common Circumstances for Time and Place and how one part shall Succeed another â—nd such a Model wherein is contained Worship â—o be offered to GOD which he hath not prescribâ—d Church-Officers may safely do the first but â—ave no Power for the second The Worship of GOD is not such a trivial matter but that Christ â—r his Apostles in his Name would have given Directions for what was necessary will Liturgists â—ndeed claim to more Authority and Wisdom for Gospel-Administrations than CHRISTS Apostles â—ho never imposed but left us free of such Bonds 5th Reason The imposing of a Form of Divine â—ervice composed by one or a few derogateth â—om the esteem due to other Ministers of the Gosâ—el both of your own Perswasion and others and is a real Reflection against your Selves as if in â— Age there were Men so qualified for the Scrviâ— of GOD no Men assisted by the Spirit of GOâ— for Gospel-Administrations as if no Ministers haâ— the Blessing and Benefit of Christs being with hâ— Servants to the end of the World no Ministeâ— partaking of these Gifts that Christ received fâ— Men But only a few Composers of Liturgy thâ— all others must take both Matter and Form â— Divine Service from them and so to serve GOâ— with that which cost them nothing and yet thâ— Composers but Men not so much as pretendinâ— to Divine Inspiration or any Commission froâ— Christ for the said Composure by what Argâ—ment can a Minister of Christ convince his owâ— Conscience that it is his Masters Will to be serveâ— in that manner And if he please not his Mastâ— what Comfort can he have in the Service Anâ— how can he know it wil be pleasing to him excepâ— one way or other he had revealed it 6th Reason The obliging of Christians â— serve GOD by an imposed Liturgy is a Lording â—ver the Heritage of GOD Which is expresly foâ—bidden And that it is a Lording over GODS Hâ—ritage is evident because it 's imposed as one of thâ— principal Terms of Communion with the Church sâ— that such as will not Conform to it shall be Exclâ—ded the Churches Communion this is to take Dominion over Mens Faith and Consciences Fâ— â—f a Mans Conscience will not permit him to make â—hat his Worship to GOD which is only devised â—y Men Yet he must either Comply renitente â—onscientia against his Light or shall be no Memâ—er of the Church Next it's a Lording over the Heritage of GOD â—ecause it depriveth us of our Christian Liberty â—hich we must stand fast in after Christ hath made â—s free We are not to be entangled again in a â—oke of Bondage But to be obliged to serve â—OD by a Form he hath no where commanded a very Bondage depriving us of our Liberty to â—erve our LORD as himself hath Appointed for â—e plead for no Lawless Liberty only in the â—ure Matters of GOD his Worship and our Conâ—iences we desire to be Subject to GODS own â—ppoiniments and not to the Ordinances and Comâ—andments of Men. 7th Reason A peremptory imposed Liturgy â—epriveth us of the Benefit
to â— cramental Obligation already and no Man hath Aâ—thority to impose another Obligation in tâ— same Complex sacramental Action These are some of the Reasons that it's hopâ— will justifie our not Complying with the Sign the Cross in Baptism and may satisfie those of â—nother Perswasion that we do not indulge peeviâ— Scruples against it but are over-awed with tâ— Word of GOD not daring to add to it or off any Worship which He hath not commanded Our 5th Exception is your peremptory requiâ—ing the Re-Ordination of our Ministers otherwiâ— by your Laws they shall be no Ministers amoâ— you nor to any others so far as your Power câ— reach And this we judge a rejecting of us altogâ—ther and a manifest Injury to the Church of GOâ— for first our Ministers of the Presbyterian Perswâ—sion are Elected and Ordained according to tâ— Rules of Scripture the People Electing a Presbâ—try Ordaining It were good if you were able â— say as much for your selves 2. As our Ministers Ordination is Scripturaâ— it is the same Ordination approved and practisâ— by the Reformed Churches Abroad allowing â— Bishops Superior to Presbyters as appears â—ainly by their Confessions of Faith of which â—u may now take a taste The French Confession Art 30. We Believe that the True Church ought to be Goverâ—d by that Regiment or Discipline which Our Lord â—sus Christ hath Established viz. That there be in it â—astors Elders aend Deacons We Believe that all true â—astors in whatsoever Place they be placed have the â—me and equal Authority among themselves given unâ— them under Jesus Christ the only Head The Confession of Belgia Art 31. In whatsoever Place of the World the Ministers of â—e Word of GOD do keep they have all of them the â—me and equal Power and Authority being all of â—em equally the Ministers of Christ the only univerâ—l Head and Bishop of the Church The latter Confession of Helvetia The Power that is given to the Ministers of the â—hurch is the same and alike in all in the beginning â—e Bishops or Elders did with a common Consent and â—abour Govern the Church no Man lifted up himâ—lf above another These and the like Confessions of other Reformed Churches are the publick Standard aâ— Authentique Testimony of their Judgement Aâ— therefore the privat Sentiments of a few late Fâ—reign Divines writing in Favour of another Gâ—vernment of the Church whether by Mis-infâ—mation or declining from their own professâ— Principles are not to be valued Though soâ— are now at great Pains to scrape together if not procure Epistles from Forreigners approving Episcopal Government and so to impose on tâ— credulous a belief that the Churches Abroad aâ— of the same Mind But the publick Records these Churches are a permanent Testimony agaiâ— them so that it 's evident the Government of the Churches being by Ministers in parity of powâ— there can be no Episcopal ordination among theâ— 3. If Ordination performed by Ministers in pâ—rity of Power be not valide but Null and Voiâ— for the want of Prelacy then their Ministeriâ— Administrations are also null void as perforâ—ed by non habentibus Potestatem and if so then thâ— great Body of Protestants have neither lawfâ— Pastors to Feed them nor due Administration Sacraments nor are so much as professed Chrisâ—ans wanting Baptism the publick Badge of Châ—stianity For if Ministers be not lawfully Authâ—rized and Ordained they cannot warrantably Baâ—tize in the Name of the Father Son and Hoâ— Ghost it being a Profanation of that Ordinanâ— fâ—r any others to Administer it Let us then make Supposition that a baptized Member of the Reâ—rmed Churches Abroad should seriously enâ—uire at any of you whether he were Lawfully â—aptized or not for you give him Occasion to â—oubt whether such a Minister had Authority to â—aptize him what would be your Answer if you â—y he was not lawfully baptized because the Miâ—ister wanted Episcopal-Ordination then you â—ake your selves Schismaticks of the highest â—orm Unchurching so many True Churches of â—hrist And if you say he was lawfully Baptized â—en the Minister who baptized him was lawfully â—rdained and if he was lawfully Ordained by Miâ—isters in parity of Power Abroad why then are â—ot Ministers lawfully Ordained at Home being Ordained in the same manner without Episcopal Ordination And if lawfully Ordained why is Reâ—rdination required If you will please patiently to â—eflect on your own Way as to the Point of Reâ—rdination it will be hard to make one part of it â—onsist with another for if ye own the Gospel-Adâ—inistrations of Ministers Ordained without a Bishop you are thereby engaged to own their Orâ—ination as valide And that you do acquiesce in â—heir Gospel Administrations as valid is manifest for instance if one baptized by a Presbyter who â—ever had Episcopal-Ordination shall come to â—e a Member of your Communion you require no Re-baptising and if ye have other Pre-requiâ— for Confirmation ye will confirm and admit â— to the Lords Supper and if afterward he sâ—ripen farther and be qualified for Church-â—ders you will make a Minister of him this aâ— many other Instances are sufficient to Prove yâ— convinced and satisfied that the Gospel-Admiâ—strations of such Ministers are Valide before GOâ— and Man Let the Reader then Judge how congruous it is for you to require their Re-orâ—nation after upon the matter you have acknoâ—ledged the validity of their Ordination already 4. We humbly offer it to Consideration tâ— a Bishop over Presbyters not being by Divine stitution hath no greater Power in Ordinatiâ— than any other Gospel-Minister because all tâ— Power he hath by Commission is as a Presbyter Scriptural Bishop and as such all such have qual Ministerial Power granted by the Gospâ— Charter as hath been abundantly evinced alrâ—dy and therefore Ordination is as valide withâ— a Bishop as with him if a Presbytry Ordaiâ— Which is the Scripture Patern And many Instâ—ces might be given of the Ordination of Miâ—sters without a Bishop Gelas in act Concil Nicâ— Asserteth that Presbyters Ordain though the Bishoâ— not present and Ambrose on the Ephes saith the saâ— and your own Bishop Stilling fleet in his Iren. pâ— 380. 381. affordeth you plenty of such Instanâ— where Ordination of Ministers was performed â—ithout a Bishop And though the Kingdom of â—otland did early receive the Christian Faith yet â—e find by Johanes Major de gestis Scot. lib. 2. â—p 2. That there was no Episcopal Ordination in that â—urch before An. 430. and that they were instructed â—e Episcopis So Fordon Scot. Chron. lib. 3. cap. 8. â—nte Palladij adventum habebant Scoti fidei Doctores Sacramentorum Ministratores Presbyteros solumâ—odo vel Monachos ritum sequentes Eclesiae primitivae â—eir Teachers and such as administred the Sacraâ—ents were only Presbyters or Monks following â—e Custom of the primitive Church Having now discovered some of the strongest â—ross-bars that are laid in our Way obstructing â—r Communion in Worship with the established â—hurch We shal come
a little nearer the propoâ—d Query being required to give it a positive â—esolution And as hitherto so GOD willing in â—hat remains nothing shall be said in Heat or â—itterness but with that Temper and Moderaâ—on which becometh Christians sensible of the â—o by our continued Rent and Divisions only â— the Matters of GOD it 's not in our Power to â—me and go at pleasure But that nothing may â—e wanting on our part for convincing and if â—ossible satisfying all concerned We shall adâ—yn these Considerations following First Concerning fixed Communion with the Parish Châ—ches Secondly Concerning occasional Commâ—nion And Lastly When these of our Perswaâ—on want Ministers of their own For the First We humbly Assert that in tâ— Communion whereof we are Members our Miâ—sters are Elected and Ordained according to Scâ—pture-Patern VVe have the VVord and Sacâ—ments administred in their native Simplicity aâ— Purity according to the Rule of the Gospel Aâ— therefore have no Reason to Desert our own aâ— Joyn in another Communion wherein so maâ— Administrations are exceptionable as hath beâ— already instructed And be not offended if â— Assert farther the Way of our Worship to be nâ— only more agreeable to the Scripture but also bear a greater Semblance to the primitive Churâ— in Her purest Ages though Antiquity be oftâ— pretended as the strength of your Cause It wâ— the Advice of a Great Man of your own Perswaâ—on that you should not go too far back lest you be foâ— pecking toward the Scots Presbytery 2. Seing GOD in his great Mercy hath bâ—stowed on us his Ministers and Ordinances in pâ—rity without the mixture of humane Inventioâ— and hath by his good Hand upon us ever since tâ— Reformation kept us in the Possession of thâ— his great Benefits though not always alike â—berty for publick Administrations we should â— â—e cannot now resile from that degree of Reforâ—ation which GOD hath mercifully brought us â—nto without sinfull Defection on our Part but â—ratefully retain what we have attained unto not â—aring to take the Guilt upon us of deserting pure Ordinances and Joyn with others unless you can â—onvince us that our Exceptions are Groundless â—r give sufficient Reason for such Conviction â—hich We are alwayes ready to Hear But bare â—aying they are Groundless cannot convince us â— it be said that neither your Church-Communiâ—n nor ours is fully Perfect it shall be readily granâ—ed yet we are commanded to hold fast that which â— Good and to stand fast in the Liberty whereâ—ith Christ hath make us free and not be inâ—ngled again with the Yoke of Bondage 3. If there were nothing in Difference between â—e two Communions but things Indifferent which â—ight be done or not done without Sin then we Confess there were no Cause to keep up separate â—ssemblies but one should be made of both But â— is not a Matter of indifferency what Governâ—ent of the Church a Christian is obliged to own â—nd subject to by the Laws of Christ nor can it â—e a Matter indifferent what Worship a Man renâ—reth to GOD whether commanded or not â—any Ignorant People are deluded by telling them â—here is nothing between you and us but a few â—armless indifferent Ceremonies that no man should make a Scruple of And thereby impressing thâ— with an uncharitable Opinion of Dissenters â— Men straining at Gnats But are not so just as â— tell them that Dissenters neither think nor oâ— them Indifferent but Sinfull and Prove them â— be so being obtruded on GOD as Worship witâ—out His Command 4. There is no just Cause to Censure our â— Joyning in publick Worship Communion wâ— you For ye have cast us out of your Communiâ— by the Canons of the Church you Adhere to â— appeareth by Can. 10th and Can. 11th wheâ— it 's said such as maintain other Meetings then â— allowed by the Laws of the Land and call themselvâ— true Churches are to be Excommunicated but so it â— that we freely Confess frequent Meetings not aâ—proved by the Laws of Men though in no Coâ—tempt of the Laws but judged our Selves bouâ— rather to Obey GOD than Men and to hold â— publick Worship to GOD for his Glory and oâ— own Edification So far as we were not impedâ— by our Persecuters And for our being true Chuâ—ches we do also Assert it being Members of tâ— true Catholick Church adhering to Christ tâ— Head his Word and Ordinances And as â— are particular Churches of Pastors and Peopâ— assembling together for the Worship of GOâ— are integrating parts of the whole and Canon â—â— we are actually Rejected because it 's said such â— affirm the Rites and Ceremonies of the Church of Engl. â—ay not with good Conscience be used and subscribed unâ— are Excommunicated ipso facto this is hard meaâ—re for hereby we are Excommunicated before â—e be heard and without any Reason to convince â—s that it 's a wicked Errour to Deny the Use or â—ubscription to these Rites and Ceremonies But â—hus we stand Excommunicated and shall not accorâ—ing to the Canon be restored untill we Repent Publickly and Revoke such wicked Errours Though we cannot be convinced that it is an Erâ—our yet we shall not be restored except we come â— as Penitentiares which is no great Encouâ—agement that suffering Penance must be the first â—tep of our Conformity if you keep by your â—ules And how come ye to Invite or Quarrel â—s for not Joyning in your Communion seing you â—nnot receive us before we publickly Repent â—nd we in the mean while declare our selves not â—uilty so that we can neither Repent Privately â—or Publickly for denying the Use or Subscripâ—ion to the Rites and Ceremonies of the Church 5. It 's a great Discouragement to be of your Communion that your Ministers enter not their Charge by the Election and Call of the People being â—heir Priviledge by Scripture-Patern to chuse Church-Officers as Acts 6. The which Priviledge â—as allowed and continued for several Centuries â—n the Primitive Times Cyprian presseth it with great Vigour and as we heard from him alreadâ— that a Bishop or Pastor was to be Elected in tâ— sight of the People and by the Suffrages of tâ— whole Fraternity It 's thought unreasonable tâ—â— a Man should be constrained to trust the Health â— his Body to a Physician of whom he has no knoâ—ledge whether he be either Skilfull or Faithfuâ— when he may have others of whose Judgment anâ— Fidelity he approveth How much less should Mâ— be forced to trust the Charge of their Souls â— Men whom they know not approve not nor evâ— consented unto or desired to be their Ministerâ— Yet they must take him who is Appointed whâ—ther they will or not or want if it were to theâ— Lives end they shall have no Liberty to Elect â—nother If any Object that People may erre in their â—lection It 's soon answered that so may one Mâ—erre in his peremptory Determinations as well Hundreds or Thousands many of whom may bâ— judicious Christians Rationally
for we are for any Goâ— Accommodation that we may Live in Concâ— â—nd Peace being obliged to follow Peace and Hoâ—iness with all Men and most pleasant for Breâ—hren to dwell together in Unity no Humor no â—orldly Interests no vain Glory Should obstruct â— but when Obedience to GOD and Peace with â— Men come in Competition then every Christiâ—n ought and every true Christian will think Oâ—edience to GOD must cast the Ballance and â—ave the Preference 2. Yet so far as we are Agreed and so far as we â—ave Attained let us Walk by the same Rule and Live in Charity one with another for Men canâ—ot make their own Judgement to be what they Please much less to be what other Men Please 3. We desire to know what is meant by Acâ—ommodation If it be that we shall intirely offâ—and come over to you be our Exceptions what â—hey will If so it 's hard Measure that we must â—e of your Judgement be our own what it will â—r Act against our Judgement which is the same â—r Worse Sure ye should have but a comfortless Purchase though ye had Thousands of us among â—ou Acting against our Light and Conscience what Comfort could you have in us or we in you What Pleasure could it be to see Men running themselves by a Self-condemning-conscience This would make both you and them Guilty before GOD You for Driving and they for Yeilding But if by Accommodation you mean tâ— we should meet together as near as we can yâ— Yeilding what you safely may and we doing tâ— like Accommodation on these Terms were trâ—â— Christian take ye such stumbling Blocks out â— our Way as safely ye may without Sinning â—gainst GOD Do what you may do Lawfully â— put us out of Danger of Sinning by our Complâ—ance and by the Grace of GOD nothing shâ— keep us from you And if ye could suffer free Aâ—monition and Warning we would plainly in Lovâ— without Gall let you know our most intime Seâ—timents of your Way that you can never be abâ— to give an Account to GOD for causing such â— Rent in his Church by imperious maintaininâ— of these Things your Selves call Indifferent bâ—ing no way Necessary but as you are pleased â— Impose them and bind them as heavy Burdeâ— on the Backs of others without any Commaâ— of Christ which hath occasioned the Wound iâ— of many Consciences great Persecutions and tâ— Ruin of many Families as to their external Condâ—tion bitter Contentions and Heats among theâ— who should Live together in Love as Children â— one Father and as Members of that one Body â— CHRIST mutually assisting one another enjoâ—ing the Fruits of our Saviours Intercession tâ— we may be made one you have also by these â— gide unwarrantrble and unnecessary Impositiâ—ns cast out many faithfull Labourers from their â—ork in the LORDS Vineyard who were in â—heir Day and afterwards might have been a â—lessing to many Souls Guilt of this Nature drawâ—th deep and as ye desire a comfortable Appearâ—nce before the Lord Jesus Christ the great Shepâ—erd of the Flock and the Appointed Judge of â—ll as ye desire to be free of the Accusations of Thousands and Millions against you in the great Day of GOD as ye desire to finish your Course with Joy and to enter in to your LORDS Joy Consider your Ways and be not so Tenacious of â—our own Traditions Customs and Inventions â—s to scatter the Flock of CHRIST and Rule â—hem with Force and Cruelty because they will â—ot Obey you in these things that CHRIST neâ—er commanded you to require of them Rememâ—er that the Ministers Commission is to Teach Men to Observe whatsoever He hath commandâ—ed stand by your Commission as ye hope to stand in Judgement when ye must give an Account of your Stewardship It shall not be Tedious to Transcribe the Excellent Discourse of the above-mentiond Bishop of Hereford at least a part of his Naked Truth page 10. He thus Addresseth the Bishops My Reverend Fathers and Judges of the Churâ— I with St. Paul Col. 3. Beseech you put on Fatheâ— Bowels of Mercy Kindness humbleness of Minâ— Meekness Long-suffering toward your poor weak Châ—dren And so long as they hold fast the Body of Christ â— not so Rigorous with them for Shadows If they submâ— to you in Substance have Patience tho' they do not Suâ—mit to you in Ceremonies and give me leave to tell yâ— my poor Opinion this violent pressing of Ceremonies haâ— I humbly Conceive been a great hinderance from Emâ—racing them Men fearing your Intentions to be fâ— Worse than really they are and therefore abhor theâ— And Page 11. This force urging Vnformity in Worship hath caused Great Division in Faith as well aâ— Charity For had you by Abolishing some Ceremonieâ— taken the weak Brethren into your Church they hâ— not Wandred about after seducing Teachers nor fallâ— into so many Gross Opinions of their own Now I bâ—seech you in the Fear of GOD set before your Eyes thâ— Dreadfull Day of Judgement when Christ in his Trâ—bunal of Justice shall require an Account of everâ— Word and Deed and shall thus Question you Heâ— are several Souls who taking Offence at your Ceremoniâ— have forsaken my Church have forsaken the Faith â— have run into Hell Why have ye suffered this Naâ— why have you occasioned this Will ye Answer it wâ— to Preserve our Ceremonies Will not Christ retuâ— unto you are your Ceremonies more Dear unto you thaâ— these Souls Who hath required these Things at your â—ands Will you for Ceremonies which you your selves Confess to be Indifferent no way Necessarie unto Salâ—ation suffer your weak Brethren to Perish for whom â— Died Have not I shewed you how David and his Souldiers were Guiltless in eating the Shew-Bread â—hich was not Lawfull but onlie for the Priest to eat â—f David dispensed with a Ceremonie commanded by GOD to satisfie the hunger of his People will not â—ou Dispense with your own Ceremonies to satisfie the Souls of my People who are called by my Name and Profess my Name tho' in weakness Or will You tell Christ they ought to Suffer for their own Wilfulness and Perversness who will not Submit to the Laws of the Church as they ought Will not Christ return shall â—hey Perish for transgressing Your humane Laws which â—hey ignorantlie conclude Erroneous and shall not You Perish for transgressing my Divine Laws Which You know to be Good and Holie Had I Mercie on You and should not You have Mercie on your Fellow-Servants With the same measure You have metâ—ed it shall be measured unto You again I tremble to go farther but most humblie beseech You for Christs sake endeavour to regain these straeyed Sheep for which He shed his Precious Blood And think it as great an Advantage as great an Honour to You as it was to St. Paul to become all things to all Men that You may Gain some as doubtless You will manie though not all And the few Standers off will be the more convinceâ— and at long running wearied out and Gained also Theâ— are the words of that Worthy and Compassionatâ— Bishop which the Imposers of Ceremonies shoulâ— seriously advert to We shall add but one Testimony more of thaâ— Celebrious Bishop Davenant on Col. 2. 20. Iâ— You be free from the Rites that GOD did Prescribe the are You free from the Traditions of Men It is a mosâ— wicked thing they should Impose this Yoke upon Youâ— and You are most Foolish to Submit Your Necks to it For GOD would not have Abolished the Ceremoniaâ— Law Instituted by himself that a New One may bâ— invented by Men. This Argument taken from GODS Abolishing the Ceremonial Law and suggested by this learned Bishop against the making of New Ceremonies by Men appeareth to us Unanswerable Wherefore not doubting but many of your Communion are truly Conscientious and some of yoâ— wearied of these Ceremonies openly Wishing their Abolition We are not altogether out oâ— Hope but that God in his Mercy will yet impresâ— your Minds with the Duty of doing what you safely may for his Churches Unity and Peace Which is all we desire and would be your owâ— Peace in the end And tho very large Concessionâ— have been already made on the Dissenters Part iâ— Order to Accomodation and Rejected yet this shal not make us Cease to Pray that the Father of Mercies would give us one Heart and one Way FINIS