Council did distinguish between the Papists and Dissenters and thereby plainly discover that the Dissenters there were far from carrying on the Popish design as appears by their Letter sent to their Justices on the complaint of the Dissenters made to the Right Honourable Lords of Her Majesties Privy Council A Copy of which Letter sent from the Right Honourable the Lords of Her Majesties Council I will as I find it in a part of the Register insert AFter Our very hearty Commendations whereas we are informed that heretofore at your Assizes in your Circuit divers good Preachers and others Godly disposed have been indicted by colour of Law for things not so much against the matter and very meaning of the Law as in some shew swearving from the Letter thereof Namely for not using the Surpless resorting to Sermons in other Parishes for want at home leaving out some collects on the dayes of Preaching for using private Prayer in their houses and such like All which we suppose cometh to pass by the practice of some Informers not so well disposed in Religion as also of men returned upon great Inquest Many times such as be still in Ignorance cannot broke the Gospel and being in love with the Licence of former times cannot so well indure the present plain Teachers who by laying open their faults would draw them to a more precise and Gospel-like Life These are therefore to require you and heartily to pray you that in every sitting of your Circuit you sift and examine the affection of such Informers touching Religion and thereafter give ear to them As also to have a special regard That the Inquest at large may be Religions wise and Honest And if notwithstanding your diligence in this behalf such Jurours nevertheless creep in as by like information molest good men that yet your speech and whole proceedins against them at the Bar or elsewhere called before you may be according to their quality not watching them at bar or in the inditement with Rogues Fellons or Papists but rather giving apparent note in the Face of the Countrey what difference you hold betwixt Papists dissenting from us in the substance of Faith to God and Loyalty to our Prince and these other men which making some Conscience of these Ceremonies do yet diligently and soundly Preach true Religion and obedience to her Majesly maintaining the Common peace in themselves and in their Auditory so shall the Countrey thereby learn at the Assizes better to reverence the Gospel and love the Ministers and Professors thereof Thus promising our selves thus much at your hands we bid you heartily Farewell From c. Thus you have the sence of Q. Eli. Council and may have the like sence from our Parliament now These things being so let the Impartial Reader judge who it is that hath blasted the Reputation of the first Reformation Whether 1. Those that remained faithful to these Principles of the Martyrs and other Protestant sufferers in Q. Maries dayes or those that receeded from them 2. Those that hazarded the loss of their Liberties and Benefices for the sake of Protestant Principles or those that persecuted the Protestants when the debauched Papists were favoured by them 3. Those that would carry on the Reformation as far as Luther and Calvin and the generality of the first Reformers or those that gratified the Papists by putting a stop to so Gospel-like a procedure reviling Junius and Tremelius as German-Drunkards c. as some of the Episcopal Clergy did in Queen Elizabeths dayes 4. They who acknowledge the Church of Rome to be a true Church having a Ministry rightly i. e. Episcopally ordained when all the Reformed beyond the Seas are reproached for want of it or Those who concur with the Reformed 3. Argument The Dissenters oppose Episcopacy and Innocent Ceremonies notwithstanding their Antiquity 'T is asserted by the Dr. Pref p. 4 5. That when the People find the undoubted practices of the Ancient Church condemned as Popish and Antichristian by their Teachers they must conclude Popery to be of much greater Antiquity then really it is and when they can trace it so very near the Apostles times they will soon believe it setled by the Apostles themselves For it will be very hard to perswade any considering men that the Christian Church should degenerate so soon so unammously so universally as it must do if Episcopal Government and the use of some significant Ceremonies were any parts of that Apostacy Will it not seem strange to them that when some humane policies have preserved their first Constitution so long without any considerable Alteration that the Goverment instituted by Christ and settled by his Apostles should so soon after be changed into another kind and that so easily so insensibly that all the Christian Churches believed they had still the very same Government which the Apostles left e'm Which is a matter so incredible that those who can believe such a part of Popery should prevail so soon in the Christian Church may be brought upon the like Grounds to believe that many others did So mighty a prejudice doth the Principles of our Churches Enemies bring upon the cause of the Reformation I Answer There are these things to be distinctly considered 1. Whether the not embracing the Episcopacy doth any way advantage the Papist 2. Whether there is any such strength to be found in the Drs reasoning First From the Antiquity of Episcopacy And Secondly From the Argument produc'd to prove its Antiquity to wit the Improbability of introducing Episcopacy and Vninstituted Government into the Church without some noise and clamour I say Whether there is any such strength in these reasonings that none can oppose them without giving too great an advantage unto the Papist To the first Namely Whether the non-embracing Episcopacy doth any way advantage the Papist 1. From what hath been already said 'T is sufficiently proved that the non-embracing Episcopacy doth rather prejudice then profit the Papal interest for which Reason 2. When attempts have been made by Francise a Sancta Clara for the accommodating the differences between the Church of Rome and the Church of England he ever with indignation excepts against the Puritane as a people no way reconcileable to their Church yea when he proves it easie to heal the breach between them and the Episcopal Moreover 3. Whoever consults * Becan opus Tit. 10. Calvinistae in Scotia Anglia vocantur Puritani quia puram Calvini Doctrinam per omnia sequuntur Becanus the Jesuite will find how he seems to honour the Church of England by giving credit to the reports they make against the Puritans who are so called by the Jesuit because they embrace the pure Doctrine of Calvine to the end they may thereby from the mouths of some Protestants viz. of the Church of England condemn all the Reformed Churches abroad the Jesuits malice being the more inflam'd to see so many Dissenters in England that justifie the
Firm and Lasting Vnion among Protestants would be But my business is to shew the Vnreasonableness of those Principles and Practises which hinder men from such an Vnion and lay a Foundation for perpetual and endless Separations For upon the Principles laid down by some of our Dissenting Brethren let the Constitution be made never so easie to themselves yet others may make use of their grounds and carry on the difference as high as ever Which will render all attempts of Union Vain and leave the same weapons ready to be taken up by others So far the Dr's Mistakes which in these few words are many For 1. The Dissenters are at this time as much for Union according to the Terms of the Gospel as any can reasonably desire 'T is for Vnion they breath and Pray and most industriously and sincerely endeavour being engag'd hereunto by Interest for as long as Divisions continue they are expos'd to the worst of Miseries 2. The Principles of Dissenters are most admirably suited for a firm and lasting Union with all such as will adhere to the Terms proposed in the Gospel 3. 'T is the Dr. that falls in with Bellarmine giving the Papists the greatest encouragment to an abiding by their persecuting Principles even when he dissents from the Church of England 4. 'T is the Dr. that hath done his utmost to obstruct a firm Vnion among Protestants That all this to the Satisfaction of the Judicious and impartial Reader may be evinced I will propose in short the true state of the Controversie so far as I apprehend it and then detect the Dr's Mistakes as to those but now mention'd particulars In giving the state of this Controversie I must intimate wherein there is an agreement and wherein the Difference doth lie 1. We are agreed in Doctrinals and in all the Substantials of true Religion 2. The Difference then is about lesser matters and the Case is this The Dissenters are fully convinced in their Consciences from the strongest and most powerful arguments That the Word of God contain'd in Scripture is the onely rule of the whole and of every part of true Religion And that what is not according to this Rule is no part of Protestant or of the true Christian Religion This great Principle occasions a twofold Controversie the one with the Papist onely the other with the Church of England also 1. With the Papist for by this Principle we are engag'd to reject whatever Doctrines they impose that are not agreeable to this Rule and consequently we reject their Doctrines about Purgatory Invocation of Saints Indulgencies c. because they cannot be found in Scripture Although there is no Text expresly forbidding these things yet since they are not to be found there either directly or by consequence we must lay 'em aside The Papists 't is true make a great bussle saying where is it asserted in Scripture no Purgatory c. We reply where is the affirmative to be found They say that our Religion as distinct from Theirs is compos'd of Negatives onely which have no foundation in Scripture We rejoyn by denying their Assertion concluding That the Scripture is a sufficient Rule for our Direction concerning all Religion and what is not found there is not to be embrac'd as a part of our Religion 2. With the Church of England Though we have not this Controversie as to Doctrinals yet about Worship and Church-Government we have The Dissenters being fully perswaded that so far as any Doctrine about Worship or Church-Government is made a part of our Religion it must be brought to the Rule of the Scripture whence if not according to it though not expresly forbidden yet 't is to be exploded As for Circumstances of Worship as Time and Place pro hic nunc c. they are no part of Worship c. but as touching such Ceremonies as are made a part of Divine Service let it be Surplice sign of the Cross or Salt and Spittle or the Chrisme we reject as not sound in Scripture It being the Principle of Dissenters to adhere to the Scriptures and to comply with every Scriptural Term of Union and with no more This being so if any part of their Service that respects no Divine Precept be proposd as a part of our Religion yea and as such a necessary part as to be the term of our Communion with them we are fully convinc'd That it is a sin and not to be complyed with unless we give up the whole Cause to the Papists For either the Scriptures are the whole and onely Rule of the whole and of every part of our Religion or not If not then let us return to Popery or where shall we go for a compleat Rule of Religion But if it be a compleâ—t Rule then whatever is introduced into our Religion as a part thereof and not agreeable to the Scriptures must be considered as what ought to be rejected whence either the things imposed on Dissenters and required as terms of our Communion with the Church are a part of the Religion of the Church or not If not if no part of their Religion why do they impose 'em on us as terms of Communion or what may we be fully of their Religion and assent and Consent to every part thereof and yet be uncapable of their Communion if so who are the Dividers I leave it to the Judgement of the VVise But if it be a part of their Religion 't is either agreeable to the Scripture Rule or not if not we cannot conscientiously comply with it for this is to make that a part of our Religion which God hath not but if according to the Scripture rule why do they not produce the Scriptural Considerations that are the Media by which they would prove so much or How comes it to pass that they are judg d but Indifferent things that are neither commanded nor forbidden whereas whatever is according to the Scripture must be according to the revealed VVill of God for the Scriptures do but contain the Revealed Will of God and therefore whatever is according to the Scripture must be according to some Command in Scripture since a Command is but the Revealed VVill of our great Legislator and if according to such a Command not Indifferent but if Indifferent not according to the Scripture and consequently no part of true Religion and therefore not to be proposed as a term of Union or if proposed as such it cannot without sin be complyed with The Church of England then imposing what in their judgment is but indifferent and consequently what cannot be a part of their Religion do impose as a term of our Communion with them what is in our Consciences sinful What must be done then for Peace and Union who must yield The Dissenters will part with every indifferent thing rather than break the Peace of the Church but the Clergy hath been hitherto unwilling to part with any One Indifferent thing Yea even now
'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
even so the Dr. though he doth not make peace and concord a note of the Church yet he doth speak enough of its excellency and desireableness For Vnion is a lovely Name which is in great esteem even among such as will not part with a Toy a Triste for the obtaining the Thing But 2. Notwithstanding the great commendations given this Union 't is not easily obtain'd for most frequently the anteceding Dissentions are between those different Parties that are unequally interested in the Favour of the State in which they are whence things usually come to this issue Those that are uppermost impose many Vncertain and Vnnecessary things as terms of Vnion on their Inferiours with which the more weak and inferiour Party cannot conscientiously comply The Imposer is deeply affected with the tremendous consequences of the least condescention The Non-complier is mostly employed in minding the Unhappy tendencies of severe Impositions The One declaims against the Vnreasonableness of Separation the Other against the Mischief of Impositions And Bellarmine and Dr. Stilling fleet have had the advantage of the Pleasure of Imposing they Agree in these particulars 1. Dr. Stil suggests the Impossibility of a limited Toleration and therefore in his discourses about it his opposition is made against a General or an Universal and Unlimited Toleration even so (b) Bel. De Laicis lib. 3. c. 18. Sunt qui docent Reges de Religione non debere curare sed permittere singulis ut sentiant prout voluerint modo non perturbent pacem publicam At hic eror Perniciossimus est sine dubio tenentur Principes Christiani dare operam ut ea sides servetur quam Episcopi Catholoci docent esse tenendam Bellarmine There are saith he some who assert that the Magistrate may permit all to think what they list concerning Religion and live as they please supposing they break not the Publick peace of the State but this is a most pernicious Errour Without all doubt Christian Princes are oblig'd to endeavour to keep their Subjects to the same Faith the Catholick Bishops teach them yea as to every Punctilio 2. As to what the Dr. asserts about the Danger of receeding from the setled Constitution as if Toleration would break all in pieces and not answer the end namely Peace even so (c) Bell. ubi sup Libertas credendi perniciosa est etiam temporali bono regnornm et publicae paci ut patet primum Gregorio lib. 4. Epist 32. Et cap. 19. Sancti patres docuerunt ut non solum fidei symbolum sed etiam ominia alâ—a Dogmata fidei licet Minuta videantur inviolata servemus nee propter haereticos ullo modo immutari patiamur Catholici noluerunt Imperatori scripserunt nefarium esse de rebus jam definitis aliquid immutari Et si quid justarum sanctionum fuerint immutatum non propterea pacem futuram Esse pâ—sse This and much more against the least Relaxation Bellarmine who saith ' That the Holy Fathers obliege us to keep inviolable not only the Apostles Creed but also every other Opinion of Faith though it may seem very minute and inconsiderable neither must we for the sake of Hereticks or Schismaticks in any manner suffer an Alteration The Catholicks would not but wrote to the Emperour that 't was very wicked to alter any thing concerning what was formerly determined for if there should be an alteration of Paenal Laws Peace would not ensue even as the Dr. T is impossible to satisfie all Dissenters and uncertain whether any considerable number may be gained by a Relaxation 3. T will be difficult saith the Doctor on a Toleration to keep Factions out of the Church for upon the Principles laid down by some of our Dessuting Brethren let the Constitution be made never so easie to themselves yet others may make use of their ground and carry on the differences as high as ever Even so (d) Bellar. ubi supra Non potest liberum esse in uno quolibet dogmate quin eadem ratione liberum esse debeat in omnibus etiam in iis quae in Symbolo Apostolico continentur Si ergo credo Ecclesiae tradenti mihi Symbolum Apostolorum quod non scio aliunde esse Apostolorum nisi quia Ecclesia dicit Eadem ratione credere debeo Sanctos invocandos quia eadem Ecclesia hoc dicit vel si hoc possim non credere eadem ratione possim non credere symbolum illud esse Apostolorum Thus the Dr. and Bellarmine are agreed only Bellarmine hath the advantage of a Popish Principle to countenance his opinion which will afford the Dr. very little relief unless he will own it and oblige 0103 0 us all to believe as the Church believes from which if we receede in one thing we may for the same reason receede in every thing because the Church enjoynes a Ceremony with the same strictness it doth the Apostles Creed Bellarmine who saith ' That Liberty concerning one Opinion cannot be allowed but for the same Reason it must be so in every thing yea even as to those Doctrines which are contained in the Apostles Creed But as in this the Dr. and Bellarmine agree even so the Dr. and the Church of England differ as appears by what is most express in Mr. Chillingworth who saith I have learnt from the ancient Fathers of the Church that nothing is more against Religion than to force Religion and of St Paul the Weapons of the Christian warfare are not carnal And great Reason For humane violence may make men counterfeit but cannot make them believe and is therefore fit for nothing but to breed form without and Atheism within Besides if this means of bringing men to embrace any Religion were generally used as if it may be justly used in any place by those that have Power and think they have Truth certainly they cannot with Reason deny but that it may be used in every place by those that have power as well as they and think they have truth as well as they what could follow but the maintenance of truth but perhaps only of the profession of it in one place and the oppression of it in a hundred What will follow from it but the preservation peradventure of Vnity but peradventure only of Vniformity in particular States and Churches but the immortalizing the greater and more lamentable divisions of Christendom and the World And therefore what can follow from it but perhaps in the judgment of carnal policy the temporal benefit and tranquility of temporal States and Kingdoms but the infinite prejudice if not the desolation of the Kingdom of Christ And therefore it well becomes them who have their portions in this Life who serve no higher State than that of England or Spain or France nor this neither any further then that they may serve themselves by it who think of no other happiness but the preservation of their own fortunes and tranquility in the World