this Realm provided alway that no Canons Constitutions or Ordinance shall be made or put in Execution within this Realm by Authority of the Convocation of the Clergy which shall be contrariant or Repugnant to the King's Prerogative Royal or the Customs Laws or Statutes of this Realm any thing contained in this Act to the contrary hereof notwithstanding And in the close of the said Act it follows Provided that such Canons Constitutions and Synodals Provincial being already made which be not contrariant nor repugnant to the Laws Statutes and Customs of this Realm nor to the damage or hurt of the King's Prerogative Royal shall now still be used and executed as they were before the making of this Act till such time as they be viewed searched or otherwise ordered and determined by the said Two and Thirty Persons or the more part of them according to the Tenor Form and effect of this present Act. But nothing being done in pursuance of this Power vested in that King thereby the same was again Enacted by Stat. 27. H. 8. c. 15. But the Power of Popery rendring that Law also Ineffectual it was again by Stat. 35. H. 8. c. 16. Enacted That that King should still have the same Authority during his Life But still nothing was done for the Priests chose rather to continue the Canons and Constitutions and Laws Ecclesiastical in the uncertainty in which they were left by the said Stat. 25. H. 8. c. 19. than that the King and Sixteen of the Temporalty should intermeddle in Matters Ecclesiastical But King H. 8. died and left the Ecclesiastical Constitutions as the were unestablish'd by the last mentioned Statute And the Reformation having made a considerable Progress in the Reign of Edw. 6. the like Power and Authority was again given to that King by Stat. 3. and 4. Ed. 6. c. 11. But still the Old Leaven remained and nothing was done in his short Reign and Popery returning to its Vigor under the Reign of Queen Mary the aforesaid Stat. of 25 H. 8. c. 14. was Repealed by Stat. 1. and 2 Phil. and Mary c. 8. And although that Act was Revived again by the Act of 1 Eliz. c. 1. yet that Authority which had been given to King H. 8. and King Edw. 6. seems not to be given by that Act to Q. Eliz. But by the same Act the High Commission Court was created to Act under the Queen's Prerogative which was quite another sort of Authority and left the Laws Ecclesiastical as they were left by the Stat. 25. H. 8. c. 19. And the High Commission being since found inconvenient and condemned by Law it seems to me that something remains to be done for the Establishment of the Church And therefore tho' I impute it to the Prevalency of Popery that all those Statutes were of no Effect yet I would hope that the Divine Providence did permit so many Laws of that Kind to be made with a design that they might be Presidents for the like Authority to be vested in our most Gracious Sovereign Queen Anne whose Life hath set a rare Example of Christian Piety whose Reign the Almighty hath blest with the best Bishops that ever fill'd the English Sees and whose Care of all her Subjects hath been so often Exprest with such moving Accents from the Throne of whose Affection to the Church of England no Man can doubt and who may easily render it a Means and Pattern of Union to all the Protestant Churches and in a short time to the whole Christian World I write not this without Ground but with good Reason and some Glimpse of Hope Had any of the said Statutes in the Reign of H. 8. been pursued Popery had been further establish'd And in the short Reign of Edw. 6. Things were yet in great Confusion Matters in Controversie had not been fully discust Laymen-had but just got the Bible which is the Instructions left by our Blessed Saviour into their Hands and therefore could not so well judge whether his Ambassadors followed his Instructions or no. Humane Inventions had so long been made Equal to Divine Institutions that it was not easie at that time to distinguish them And considering the gross Ignorance that abounded among the Clergy when the Transition was made from Popery to the Protestant Religion by Queen Elizabeth it is wonderful that the Reformation should have made so great a Progress as it did in her Reign During the Reign of King James the First the Spanish and French Matches the Cowardise and yet the Ambition of that King diverted his Thoughts to other Matters than the Establishment of the Church but yet a step was made towards it by the new Translation of the Bible which was made in his Reign During the Reign of King Charles the First the Cassandrian Design of a Re-union to Rome was pursued with great Industry and therefore no wonder that a better Establishment of the Church was not attempted in his Reign And perhaps till the Mischief of Enthusiasm had shewed us the necessity of a National Church it would have been difficult to have brought the Dissenters to any Reasonable Terms of Union and therefore the first Opportunity which seems to me to have presented it self for such an Attempt was at the Restoration of the Royal Family when it was in the Power of King Charles the Second to have Establish'd the Church on such Foundations as would easily have taken into her Communion almost all Denominations of Christians who had not cast oft the Ordinances of Christ and their Allegiance to the Civil Government But the foreign Education of the Royal Brothers had sixt their Inclinations to a Union with France and Rome and the Fear under which King Charles the Second laboured was not lest the Dissenters should not comply with the Act of Uniformity but lest they should One Party was to be turn'd out that another might be brought in So that this time was not improved towards our Union But after that Popery appear'd barefac'd under the late King James the Second and Advances were made both by the Church-Party and the Dissenters towards Union at the Revolution that Season was look'd upon as a happy Juncture for such an Attempt But to speak my Mind freely although I think no Man can give an Instance wherein his late Majesty King William shewed any want of Affection to this National Church yet his Education under another sort of Church-Government did as I apprehend cause the Church Party to take Umbrage as if he designed to bend the Constitution in the Church too much toward the Dissenter And might also occasion in the Dissenter Expectations of greater Concessions than are necessary to Peace and Unity But the Mischiefs of Enthusiasm in the late Times the Persecution of the Episcopal Party then and of the Dissenters in the Reign of King Charles the Second and the terrible Visage of returning Popery under the late King James have occasioned great Thoughts of Heart All
much longer on this Head than I designed But I cannot Omit to give you a Copy of a Letter Written by Cardinal Woolsey to the Pope when we of the Laity began to shake our Ears and look about Us as you may find it Ld. Herb. Hist H. VIII No. 2. And now Sir Humphry what is there in all this that hinders but that you a High Church-Man and I an Occasional-Conformist or rather if you please an Occasional-Dissenter are not of Opposite Principles but of the same Perswasion in Matters of Religion Is there any particular Part of Religion in what I have Discourst under this Head in which Consideration you do not fully agree with me in all Respects Sure you cannot still think either English-Prelacy or Scotch-Presbytery Jure Divino tho' by the Civil Sanction they be justifyed in the respective Kingdoms where they are Established T' is a wonderful Thing considering for how many Ages Prelacy prevailed in the World and the many Forgeries of Pieces of Antiquities and the Indices Expurgatoriae that have been made that there are so many Things to be said against Jus Divinum out of Antiquity and on the other side 't is wonderful that if Presbyterian Government without a President Bishop had been Jure Divino that so Early as the Year 140. it should be Decreed over all the World to change it to Diocesan-Episcopacy which the Presbyterians indeavour to Prove out of St. Jerom and that in no Age since till of late the Jus Divinum of it should be Discovered And I believe it may be proved that the Albegois and Vaudois Churches which have been pure Churches from the Apostles Days have always allowed of President Bishops tho' not of Diocesans being sole Pastors of a Diocess Jure Divino But this Question is no matter of either Natural or Revealed Religion and therefore hinders me not to Conclude that you and I are not of Opposite Principles but of one and the same Perswasion in Matters of Religion especially since we are both Members also of the National Church heartily Approve of the Laws of the Land and cheerfully pay Obedience to them tho' both you and I would be Glad to see them altered so as to restore Discipline to Establish the Church of England more firmly to make a better Provision for the small Vicarages and Curacys to Unite our Differences and heal our Breaches to Provide for Employing the Poor to Suppress Vice and Immorality more Effectually and to promote Christian Knowledge both at Home and Abroad 2. And having been too Prolix tho' far from Impoverishing the Subject of the first Question I shall be short in my Answer to the other and as to the Second Whether if the Occasional-Bill had past it had secured the Government from such who are not sincere Members of the National Church nor heartily approve of the Laws of the Land nor chearfully pay Obedience to them but are of Opposite Prinnciples and not of one and the same Perswasion in Matters of Religion I will only say That 't is plain that altho' the Bill had passed Atheists Deists Socinians those that Value no Religion nor any Church if wise enough to avoid the late Act against Blasphemy Adulterers Common Swearers Extortioners and all those truly Scandalous Occasional-Conformists whose Lives shew that they neither heartily Approve of the Laws of God or of the Land and neither chearfully nor otherwise pay Obedience to them would be Capable of Publick Offices and Employments relating to the Government either in Countries or Corporations notwithstanding that Bill and would have been no way Affected by it a Person of Sober Life that had been in 5 or 6 Years 5 or 600 Times at Church and frequently received the Sacrament according to the Usage of the Church of England might have been removed out of an Office tho' he had also all that while laboured in doing Service to the Church as by Law Establish'd which will be of Everlasting Advantage to it and a Person of a Prosligate Life who had Publickly owned that he had not been at Church for as many Years might be Capable of a Wh. St. f. notwithstanding that Act but this is so Clear That it needs no Proof as to so much of this Question as relates to Religion and if you intend any other Laws the Defacto Men such as believe the Jus Divinum of Absolute Monarchy that take the Oaths to Her Majesty as an Ass eats Thistles that neither heartily Approve of the Laws of the Land abjuring the pretended James the III. and Establishing Her Majesty's Throne and the Protestant Succession nor the Law for Toleration nor chearfully pay Obedience to them would be all unaffected by this Bill surely the Promoters of it thought there was no Sin but going to a Protestant Meeting as one of the Characters in Timon of Athens thought there was no Sin but Murder Thirdly Whether the Administration of Publick Aflairs may not be in the Hands of Persons who are not of one and the same Perswasion in Matters of Religion nay of Men of opposite Principles without Confusion or tearing the Government in pieces between them and whether they may not notwithstanding draw together the same way for the Publick Good Now certainly Calvinists and Arminians High-Church and Low-Church Sherlockians and Southians such as take the Articles of the Church to be Articles of Faith and such as take them only to be Articles of Peace such as are for the Occasional-Bill and such as are not such as hold the Pope to be Antichrist and such as do not are not of one and the same Perswasion in Matters of Religion but of opposite Principles and yet Sir Humphrey you will not deny that they may be all employ'd without Confusion or tearing the Government in pieces between them and may notwithstanding draw together the same way for the Publick Good but the truth is this Queens Coronation Sermon p. 24. Mixing of Heaven Earth together as his Grace the Lord Arch-bishop of York expresses it When Men for difference of Opinion about the Methods of the publick Conduct break out into Parties and Factions sacrifice the Peace of the Kingdom to their own private Resentments and mingle Heaven and Earth for the supporting of a Side 'T is this which tears the Government in pieces It were indeed desirable that all the Subjects of England were good Christians for the sake of the Publick and of their own Souls for that Christianity gives the best Rules of Morality and the Name of Jesus Christ is the only Name under Heaven given among Men whereby they can be Saved Yet Faith is the Gift of God and Men may be of great Use in this World who may be very unhappy in the next It is a Notion long since exploded That Dominion is founded in Grace and Honesty Honour Skill and Imegrity may consist with a mistaken Belief as to revealed Religion and in this respect no Religion but the Popish or
because he hath not Five Nay he that hath but one may improve it to Salvation though he never understood School-Divinity nor the Power of the Church in Decreeing Ceremonies But though I might I will not presume to name those Truths or Terms of Union the Moderate of all the aforesaid Persuasions will easily agree therein And to the Consideration of the Sons of Peace I leave the Particulars though I think I may say That the Articles of the Church to which the Dissenters do Subscribe contain them all But it will still be Objected That though an Assent to those Doctrinal Articles to which the Dissenters have Subscribed and which include Scripture as the Rule of Faith and Manners and thence Collect Rules of Faith Practice and Devotion were made the Terms of Admission into the Church of England yet there remain many things in Point of Practice which keep up Differences and divide us into Parties as I. Forms of Prayers II. Habits of the Clergy III. Presentations IV. The Cross in Baptism V. Kneeling at the Sacrament VI. God-fathers and Godmothers VII Holy-Days VIII Ordination of Ministers Subscription and Oaths on one Hand Objections Antipathy and Prejudices against all these things and some Indecencies on the other hand And I will shortly touch on all these Heads when I have premis'd First Indifferent Things used in Religion or by Religious Men and suffer'd to remain according to their Nature were never the occasion of Division and Indifferent Things enforc'd by Laws have ever caused Divisions in the Christian World To instance in the Church of England kneeling at the Sacrament is impos'd and keeps out Thousands of Good Christians out of the Establish'd part of the Church whereas sitting when we sing Psalms is not commanded but the Posture has obtained in all Assemblies as well of the Church as of the Dissenters We have had abundance of Paper spoil'd in Writing for and against Kneeling at the Sacrament but not a Page for or against Sitting when Psalms are Sung And yet we may Argue as strongly against Sitting when we Praise God as against Kneeling at the Sacrament abstracted from the Imposition We do not pretend to an Uniformity in Time but in some Churches the Parish meet at Nine in some at Ten in others not till Eleven yet the Church of England never received any prejudice by the want of Uniformity therein The Surplice has even divided the Martyrs among themselves being an indifferent thing impos'd wearing black Cloaths is used by Conformable Men and the Teachers among all the Dissenters indifferently and yet one may prove the Unlawfulness of the Clergy's wearing Black with as strong Arguments as any Man can use against wearing White But when Men will be giving Religious Significations to Insignificant Things we see what comes on 't Imposition is warring against the Nature of Man Adam in Innocency fell by the Breach of a Positive Law concerning a Matter in it self indifferent abstracted from the Sanction of the Law although it receiv'd the Sanction from GOD Himself And it must be highly unreasonable for Men to expect from fallen Man that Obedience which was not paid by Adam to GOD Himself except at least their Power to Command were as Evident as His. The Right Reverend Prelate Doctor Jeremy Taylor tells us in his Liberty of Prophecying That he that makes an Article of Faith or a Term of Church-Communion without a Divine Authority chalks out a new way to the Devil The Incomparable Chillingworth and the Excellent Hale of Eaton have fix'd the Name of Schismaticks on the Imposers of unnecessary things And certainly he that in Matters of Religion makes indifferent things necessary Usurps Power Superiour to Christ and his Apostles yea to GOD Himself for they thought fit to leave them indifferent Job 40.12 And shall he that contendeth with the Almighty instruct Him If it was not well done he that reproveth GOD let him answer it As for the Appointing of Churches and Places and Times for Assembling and Circumstances of the like nature Reason makes such Appointments necessary but still without Restraint as to other Places or Times and such Appointments fall not under the Notion of Indifferent Things 'T is an absurd way of Arguing That the Church may command Indifferent Things because Things Good are Commanded and Evil Forbid by God and they have no other way of Exerting their Power Would they be Greater or Wiser than their Master Our Saviour died to bear witness to the Truth and the single Truth that he immediately died to bear witness unto was That He was a King And I know no Man or Church that has any thing to do to mend our Saviour's Institutions Their Power in Religious Matters is to enforce what He has commanded and to restrain from what he has forbidden and accordingly to Administer Rewards and Punishments This is Power and Work enough for Souls that are sincere and wherever any Power on Earth hath been found making such Additions they have also been found entirely negligent of what is commanded or forbid by God and their whole Zeal hath been employ'd in enforcing their own Innovations Christians as well as Jews have made void the Commandments of GOD through Mens Traditions But to Reflect a little upon the several Particulars above-mentioned Form of Prayer I. I am of Opinion That a Set Form of Prayer appointed to be read in all Churches which receive Maintenance from the Government The beginning of the Preaching of John the Baptist was the beginning of the Gospel and yet John taught his disciples and our Saviour his a Form of Prayer is not only lawful but desirable yet so as no Man be compell'd to use it against his Judgment or Conscience For a Form of Prayer Compos'd in Scripture Language or according to the Sense of Scripture is certainly Dictated by the Spirit and is according to the mind thereof and he who joins in that Prayer hath two Advantages which he that joins with an Extempore Prayer hath not First He is not bound to Reflection upon the Expressions of the Minister which is necessary in the other Case 1. To understand his Meaning 2. To judge whether it be sit to join with him in what he says And Secondly He that joins with a Scriptural Form hath consequently greater Liberty of Thought and may while the Prayer is Reading enlarge in his own Meditations and receive with greater freedom whatsoever immediate Influences the Holy Spirit may please to afford But there are Multitudes who cann't use a Form of Prayer without Formality And really the variety that is in the Temper and Genius of Men makes all unnecessary Impositions grievances to the World Nitimur invetitum is a great Truth though it be not an Article of Faith but the continual Fluctuation of Humane Affairs makes it necessary that the Minister use himself to a readiness of applying Extempore to the Throne of Grace upon extraordinary occasions which is a Liberty not
Ordination by laying on of Paul's Hands 1 Tim. 4.14 2 Tim. 1.6 and also of Ordination by laying on the Hands of the Presbytery The Primitive Church joined together the Bishops and Presbyters in Ordination and that will Please and Unite the Episcopal and Presbyterian And I don't know whether if any Independent or Antipoedobaptist be fond thereof it should be any Difficulty to the Church of England to let them Admit their Pastor with what Ceremonies they please so as he be willing to submit thereto perhaps they will have the better Opinion of him and he have advantage of doing more good And as for Reordination 't is but Confirming Ordinations made by Presbyters by Act of Parliament which is no new thing and that Affair will be settled without determining that difficult Point of Controversie Many of the Incumbrances on Conformity are removed particularly that which related to the Illegally Imposed Covenant and the Oxford Oath and if Subscription to the Terms of Union by all that shall receive Imployment in the Established Church together with fit Qualifications and a Sober Religious and Godly Life were accepted instead of all other Subscriptions and Oaths how happy should we see the Church of England Lastly These things would Answer the Objections and Remove the Antipathies and Prejudices of the Dissenters And as for the Indecencies justly complain'd of amongst some of them by those of the Established Part of the Church they do already sensibly Decay and would soon vanish away Good Manners is certainly as agreeable in Church as out of it and there is no necessity of being Guilty of Irreverence to avoid Superstition The Apostle advised the Women in the Church to have a covering on their heads 1 Cor. 11.10 because of the Angels And if the Angels gather the Devotion of our Souls from the Posture of our Bodies were it for no other Reason Men would neither Sleep nor Loll nor put on their Hats in Publick or Allow'd Assemblies especially they who keep them off all the Week besides The Service of the Body as well as the Soul is owing to him from whom the Glory of both is expected And the Apostle as if he had fore-seen the Folly of some People in this Matter expresly exhorts us to Present our Bodies a living Sacrifice holy and acceptable to GOD which is our reasonable Service But yet I 'm not so Sanguine as to believe it a Matter probable to be effected to bring the Episcopal Presbyterian Independent and Antipoedobaptist so near together immediately as that they should agree in one Mode of Worship or Form of Divine Service and yet I conceive they may be all United in the Church of England and under the Government of the Bishops without hurting their Consciences on the one side or cutting a Hem off the Surplice on the other And to this purpose I would propose I. That by a New Act of Vniformity Moderate Men may be comprehended and the Tolerable Tolerated II. That an Act of Parliament be pass'd for the more Positive Settling and Limitting the Bishops Courts and give them a Process suitable to their Civil Constitution III. That the Power of Excommunication and Absolution be restor'd to the Parish Pastor for Matter of Immorality or Gross Heresie and the Proof thereof be transmitted to the Court kept for that Diocess IV. That all the Teachers in Dissenting Congregations do make themselves personally known to the Diocesan and own his Civil Jurisdiction within his Diocess according to Law and Enter the Places of their Assemblies with him And that all Dissenters submit to the Conusance of those Courts if they are accus'd of Immoralities who may there have a Civil Punishment V. That because very many of His Majesty's Subjects are and probably will continue under the above-mentioned Denominations it might be advisable that the several distinguish'd Parties choose their Representatives to Assist at a Convocation in Matters of Manners and Good Life and other things which are not in Controversie VI. The Providence of God in the Instance of London-derry did shew us that all Endeavours of Agreement are blest by Miraculous and Extraordinary Appearances of the Divine Goodness And though we are not Besieged in England yet I doubt we are under an equal necessity of Unity and Concord in order to preserve to our selves and Posterity both the Commandments and the Creed And if the Episcopal Party though they will be render'd much more Numerous by such Comprehension reserving to themselves both the Property and Profits of the Church would nevertheless allow the Dissenters the Morning and Evening Hours for their Lectures and Assemblies they Engaging not to meddle with those Matters in Controversie which distinguish Parties amongst us but only to endeavour the Good of Souls which is the Interest and Duty of all Parties they would grow together insensibly and we should be in a short time the Happiest Nation on the Earth FINIS Books Printed for J. Lawrence at the Angel in the Poultry MR. Pool's English Annotations in Two Volumes Folio The Works of the Reverend Mr. Stephen Charnock B. D. in Two Volumes Folio The Life of the Reverend Mr. Richard Baxter with the History of the Times he lived in Written by himself Folio A Sermon Preach'd at the Interrment of Mr. Samuel Stephens Quarto A Sermon Preach'd at the Assizes at Buckingbam July 5. 1692. by Mr. John Howard Rector of Marston-Trussel Quarto The Evil of our Days with the Remedy of it A Sermon preach'd at a Visitation at Rothwell in Northamptonshire â—ctob 12 1697. By the same Author A Sermon preach'd before the Lord Mayor and Aldermen of the City of London at St. Mary-le-Bow Jan. 30. 1693. A Thanksgiving Sermon before the Lord Mayor Aldermen and Citizens of London at St. Mary-le-Bow April 16. 1696. Both by Will. Stephens B. D. Rector of Sutton in Surrey Quarto Mr. Lorimer's Apology for the Ministers who Subscribed to the Stating of the Truths and Errors in Mr. William's Book in Answer to Mr. Irail's Letter to a Minister in the Country Quarto Mr Lorimer's Remarks on Mr. Goodwin's Discourse of the Gospel Proving that the Gospel-Covenant is a Law of Grace and Answering the Objections to the contrary Quarto An Effort against Bigottry and for Christian Catholicism by Henry Chandler Quarto A Funeral Sermon occasion'd by the Death of the Eminently Pious Mrs Elizabeth Williams late Wife of the Reverend Mr. Daniel Williams Octavo A Practical Discourse concerning Vows with a Special Reference to Baptism and the Lord's-Supper Octavo Dr. Burton's Discourses of Purity Charity Repentance and seeking first the Kingdom of God Published with a Preface by Dr. John Tillotson late Archbishop of Canterbury Octavo Bishop Wilkins's Discourse of the Gift of Prayer and Preaching the Latter much Enlarged by the present Bishops of Norwich and Chichester Octavo A Free Discourse wherein the Doctrines that make for Tyranny are Display'd the Title of our Rightful and Lawful King William
quasi tradita ab Apostolis asseruntur percutiuntur Gladio Dei Hier. in Agg. long after the 4th Century All those things which are asserted as delivered by the Apostles without the Testimony of the Scriptures are smitten with the Sword of God For it seems when Irenaeus and the other ancient Fathers had exposed all Vnrevealed Parts of Revealed Religion the Lovers of Priest-craft would have introduced some things as Revealed tho' not written but conveyed down by Tradition But I must not enlarge at least at this time on this Subject only having some Reason to know the Original of the Charter granted by the late Glorious King Willian Establishing a Society for Propagating Christian Knowledge I earnestly intreat the Reader to consider the Consequence of these Additions to Christianity with respect to that Design If I were now to apply my self to an Indian to instruct him in the Christian Religion I would appeal to his Experirience that Nature is corrupted and shew him the History thereof in the Scriplures 3 Gen. 5 Rom. 12.18 I would appeal to his Reason that Sin deserves Punishment and that Justice must be a Divine Attribute and shew him the same things in Scripture 34 Ex. 7. 45 Is 21. 3 Rom. 26. I would appeal to his Reason and shew him in Scripture what a loss Mankind was at to find out an Atonement that thousands of Rams and ten thousands of Rivers of Oyl would not suffice 6 Mic. 6.7 8. not the First-born the Fruit of the Body for the Sin of the Soul But that notwithstanding all that Man could do 49. Ps 7.8 the Redemption of the Soul was so precious that it must have ceas'd for ever Then I would shew him only by Revelation out of the Word of God That faithful saying and worthy of all Acceptation 1 Tim. 1.15 that Jesus Christ came into the World to save sinners and so proceed to Preach the Gospel to him and to instruct him out of the New Testament The suitableness of such a Propitiation for our Sins sufficient to satisfie Divine Justice and the Cravings of a wounded Spirit seeking Means to make Satisfaction thereto was in my Opinion the true Reason of the Progress of Christianity in the first Ages of the Church and will be so when rightly enforced to the yet Vuchristianiz'd Part of the World And the Man by this time would be very willing to believe those Scriptures to be the Word of God And the Proof thereof would be very agreeable to him Account of the Proceedings of the Society by Mr. Stubbs or as an Indian King lately exprest himself that there was a Saviour born for Mankind But when he had rejoyc'd in Christ Jesus and hugged his Bible and read in the end of it and elsewhere Deut. 4.2 22 Rev. 18.19 Prov. 30.6 the Curses pronounc'd against those that diminish from it or add to it and desired to be Baptized with what Face could I tell him that he must not be admitted to have any benefit thereby unless he will constantly submit to divers things not to be found there and that unless he did so he was both for God and Baal Wou'd he think it a decent thing to add to the Institutions of such a Redeemer But I will not enter into Particulars if the Design of the following Discourse do prevail these Matters will be considered by wiser Heads but by none who wish more the Glory of the Christian Church and particularly of that part of it in England than Your Christian Friend J. HOOKE CATHOLICISM WITHOUT POPERY SIR IN your Preface to your late Discourse Entituled Peace at Home you have rightly observed That the Controversie which is the Subject Matter of that Discourse ought not to be carried on with Heat and Passion but fairly debated with Reason and Moderation not by unknown Persons who may be Jesuits or Deists but by such as dare own their Principles and will endeavour to Reconcile our Differences and not inflame them I hope that an Acquaintance of some Years hath sufficiently convinc'd you that I am neither Jesuit nor Deist And I dare appeal to your Conscience whether I have not given you undeniable Evidence of an Affection to the Church of England and a desire not to keep up but to reconcile our Differences not to promote Parties and Factions but Peace and Unity not for the sake of any private End or Interest whatsoever but for the sake of Truth and for the general Good Thus far therefore I conceive my self to be such a Person as you wish your Answerer should be But because you and the Writers of your Party have taken the liberty to accuse Men of my Principles as Hypocrites as unfit to be Guardians of Children or Executors of Wills as dispensing with our Principles for the sake of an Office as setting up an Arbitrary Dispensing Power in our own Consciences as acting contrary to our Original Principles as if Occasional Conformity were such an Offence as in inconsistent with the Publick Safety and Occasional Conformists Persons sit to be rank'd with Papists Deists and Socinians I have thought it my Duty thus to acquaint you that I have also that other Qualification to become your Answerer That I dare own my Principles But alass to what End were your Applications made to Her Majesty on Occasion of the late Bill since by your own Confession the Fears and Jealousies of those who are Members of the Church of England and of those who dissent from it And the Matters in Controversie arising from those Fears seem in a fair way to be determined to the Satisfaction of all Parties by Her Majesties Gracious Speeches from the Throne That Her Majesty will always make it Her particular Care to encourage and maintain the Church as by Law Established and to maintain the Act of Toleration for the ease of Dissenters Give me leave to add alass to what end did you erect a Pompous Frontispiece before an Epistle Dedicatory a Preface a Discourse and a Postscript and all these on a Subject of which you seem to know no more than if you had lived in Turky or under the Great Mogul I mean the Principles of the Occasional Conformists for I had rather impute your unaccountable Mistakes concerning them to Ignorance than Insincerity And unless they be understood your Discourse in behalf of the Establish'd Government in Church and State of Uniformity Establish'd Religion and Establish'd Constitutions seems Calculated and may indifferently serve for the Meridian of Edenburg Geneva Paris Rome or Constantinople and with a small Variation of Names may be publish'd in behalf of the Constitutions in Church and State in all those places I take leave therefore to inform you That the Description of the Occasional Comformists is true which is given by the Author of a Letter to a Clergy-man concerning the Votes of the Bishops in the last Sessions who divides them into two sorts such as prefer the Worship of
All the Christian Acts of Moderation in other Countries he takes to be Acts of Necessity not of Choice He seems to think that there are no Laws in England but those of Uniformity and the Corporation and Test Acts or otherwise he shamefully belies the Dissenters for no Men are more fond of the other Laws of England made for the Security of the Establisht Government 'T is a mighty Discovery that he has made that the Dissenters would Repeal those Laws Surely no Man ever doubted it so far as concerns good Protestants tho' it would be in Effect not a Repealing but rectifying those Laws He has confirmed my Observation that there is a strange Byass on a certain Party of Men towards Popish and French Presidents or surely he would not have troubled the Reader with the Presidents of Portugal Spain Italy Peace and Vnion Pag. 4. and France any more than of Muscovy Turkey Persia or China And for Holland they are a Wiser People than to Exclude those that Communicate with their National Church because they believe their Creed and Communicate also with other Protestants 'T is no wonder if Men that pretend to Infallibility and take the whole Web of Priestcraft to be as Sacred as our Saviours Seamless-Coat should Establish an Inquisition but that Men that pretend to no Infallibility but have rejected 19 Parts in 20 should be setting up an Inquisition to secure the Fag-end of Priestcraft from being torn off from Christianity this is wonderful especially when Constant Conformity Page 10. which as the Party would impose it is Schismatical Separation from the Catholick Church is put on the same Foot with the Oaths of Allegiance and Abjuration I hope that I have shewed that Author another way to Peace and Union than by Bribing Men by Offices to be Separalists there needs no going over of the Church to the Dissenters or the Dissenters to the Church but if both will go over to the Bible it would be well and Christendom in a little while would go over with them Let him take his Swing against all Parties that would undermine our Constitution but the things he and his Party are so fond of are rather our Excrements than our Constitution and if only one thing is to be done at once Page 16. let me Advise the Party to take Care of a Commandment an Article of the Creed or a Petition of the Lords Prayer and put an incapacity on those that trangress let God be first served at least before a Humane Ceremony or an Addition to our Saviours Institutions and as to his Controversy with D'foe I am not at all concerned whether your Offender or your Defender are against Occasional-Conformity upon the same or different Principles I hope the Precedent Sheets give a quite different Account of and defend that Practice from the misrepresentations of them both But least the word Excrement should offend you I think sit to acquaint you that I have it from that great Man eminent Church-man Dr. Henry Moor who among his Remains which I have seen written with his own Hand has this Passage That that which is good indeed should be generally relished by the World is as unlikely as that dead Men in their Graves should call out for Drink but when Goodness is revived in the World that which now goes for Food and Delicacy shall then be left as Dung and Excrement I hope Sir Humphry that Goodness is reviving in the World and I know that Sir Humphry Mackworth has his Heart and Hands engaged in its Resurrection and you know that there are Occasional Consormists who join intirely with you therein I was heartily sorry to find your Name to a Discourse which signifies to me that you take that for Food and Delicacy which I think deserves the other Name But there is another Passage among those Remains in these words There is a Natural kind of Religiousness which is but the Stamp or Character of this or the other Man's disposition some are given naturally to the magnificence of outward Ceremonies others do attend the inward motions of their Mind and think at ever moving of the Water a good Angel at least if not God himself is there But few Men are aware of their own natural Temper of Genius but let every one be assured that wherever Humility Upright-dealing and Charity are wanting both Ceremony and Inspiration are but a ridiculous piece of Gullery Humility assures me that the Oracles of God teach the true Terms of Christian Union to walk humbly with our God Mic. 6.8 is what the Prophet long since pronounc'd to be good and what God required Upright dealing teaches the publickly to my own Principles for which for some Years past I have been almost daily reproach'd and I thank God my Charity extends to the utmost limits of that Promise The Earth shall be full of the Knowledge of the Glory of the Lord as the Waters cover the Sea Isaiab 11.9 Oh Sir Humphrey Heb. 2.14 consider of Peace on Earth Luke 2.14 as well as at Home Not what will secure your Party but what will unite the Christian World who all agree that the Scriptures are the Word of God endeavour to render the Church of England a means of this glorious Peace and you will for ever oblige Your most c. No. 2. Woolsey's Letter IT is not concealed from your Holiness what are the various Effects of the new Invention of Printing that thereby Books and Learning are introduced and restored so that they have given rise to innumerable Sects and Schisms which daily break out in the Christian World especially in Germany where Men now begin to call into doubt the present Faith and Pleasure of the Church and to bring under Examination how far the Roman Faith at this day differs from the Primitive and Apostolical Institution From whence which is greatly to be lamented it comes to pass that Lay-men and the Dregs of the People are incited to read the Scriptures in the Vulgar Tongue Which great Mischiefs if they be tolerated not only greater will follow but it will come to pass that the Vulgar will at length be brought to believe that there is no such great need or use of the Clergy for if once there comes into the Minds of Men this Perswasion and Opinion that they can find a way for themselves to God in their own Mother Tongue which will enter Heaven as well as if it were in Latin plainly all Authority of the Mass and the whole Ecclesiastical Order will be ruin'd Pag. 73. A PLEA FOR THE Holy Sacrament being an Attempt to Rescue it from some late Prophanations in Civil Matters IN A LETTER TO A Member of Parliament By a Lay-Hand Licensed March 25 1689. James Fraser A PLEA FOR THE HOLY SACRAMENT March 20. 1688 9. SIR IT hath been one of the most successful Stratagems of the Apostate Prince of Darkness to ruin Mens Souls by those very means
which were ordained for their Salvation and this Policy of his appears in no Instance more evident than in the Methods he has taken to make the Eucharist a means of Destruction while by unworthily Receiving 1 Cor. 11 29. Men Eat and Drink Damnation to themselves Hence his faithful Servants the Authors of that Mystery of Iniquity Popery have made Transubstantiation a Test of their Catholicism burning and damning Men for being Men that is for using their Sense and Reason With one hand robbing us of the Holy Sacrament and its proper uses and with the other presenting us with a piece of Pageantry and requiring our Adoration of a senseless Idol The Sacrament of the Lord's Supper was instituted by our Blessed Saviour in Remembrance of Himself and as a Bond of Union among his Followers 'T is the peculiar Right of such who by sound Faith well digested Knowledge and some Experience of the Comforts and Pleasures that result from a good Conscience and Holy Conversation are made to long for further Degrees of Conformity to the Will of God clearer manifestations of the Divine Love and more evident signs of the Souls recovery from its fallen State The Motives to come to it ought to be from within or else from above and not from beneath and the things to be obtained by it ought to be increase of Spiritual Blessings and not of outward Emoluments Blessed is that Nation where the Government can find Men otherwise fitted for Publick Employments whose use of this Sacrament appears by their Conversations to proceed from such Principles And surely he who loves the Commemoration of the Prince of the Kings of the Earth Revel 1.5 in this way of his own Institution has an excellent Qualification to recommend him to those Vice-gerents of that Prince who desire and design to promote his Interest But Sir to give a plain Answer to your Question I am of Opinion That it is at least inconvenient to impose the Sacrament of the Lord's Supper on every Man that executes an Office in Publick Administrations and that among others for these Reasons 1. The Ordinance was instituted to other ends and I know not when the Warrant was signed by our Saviour to use it to such a purpose T is his great Seal and ought not to be put to any Commissions but his own 2. No Man who is fit for it needs a Law to bring him to it Heb. 2.10 All the Soldiers of the Captain of our Salvation are Voluntiers Psal 110.3 and on the contrary it is certain that he that needs a Law to bring him to it is not fit for it 3. If this Test be establish'd it is the Duty of all Men in their respective Places to keep from Oâ—â—â—es all that are guilty of Sweâ—â—ing Whoring Drinking and the other parts of a profane Life which are obvious to common Observation for those things evidently unfit Men to receive the Sacrament And if the Government should permit no Man to be in any Office that drinks to excess or mispends his time in Tipling that uses to swear in common Discourse or whose Life otherwise appears vitious what multitudes of Places would be empty which are now well filled for the Publick Interest And yet what Cruelty would it be to any vicious Man to put him under a Necessity of profaning the Sacrament by putting him into Office for it is most certain that not only every Man that lives in the practice of any known Vice but every Man that lives not in a daily endeavour to perform his Covenant made in Baptism with the most Blessed Trinity ought to keep far off from the Sacred Table I know it is objected that all Men ought to be fit for the Sacrament and that it will tend much to a good Life that they be under a Necessity to receive it But let Experience speak Mens Stomachs have scarce yet digested the Sacraments which they have prophaned for some Years past to keep their Places Men have taken the Sacrament and betrayed their Country and ruined their honest Neighbours Taken the Sacrament and introduced Popery Taken the Sacrament and murdered Men by colour of Law And who is there of a Subject among the Authors of the Grievances of the Nation that took not the Sacrament to enable him so to be Not to mention Persons of a better Rank how many Vintners Ale-house-keepers and others of like Profession have purchased their Licences at the Hazard of their souls And I dare appeal to all Men to whom these Presents shall come whether within their Knowledge any Reformation has been wrought thereby Five hundred have refused it for Conscience sake for one prophane Person that has scrupled it And who and where is he whose Life hath been reformed by being under this Necessity But if the universal Depravity of Mens Manners be compared with the universal Attendance that was paid of late at the Communion Table what dreadful Prospect is presented thereby to any considering Mind If of the Corinthians who received unworthily 1 Cor. 11.30 many were Sick and Weak and some were punished with Death What Desolations would Divine Vengeance make in England should the same Measure be meted out to us But Fifthly The Kingdom of our Lord Christ John 18.36 is not of this World Acts 3.21 at least not before the time of the Restitution of all Things And altho' the good Christian must necessarily be a good Subject yet a Man whose fitness to receive the Sacrament is known to God his own Conscience and to all good Men may be very unfit for an Office in the State and he may be exceedingly fit for a Publick Employment whose unfitness to receive the Sacrament is asâ—…vious It is an Opinion in this sence justly exploded That Dominion is founded in Grace Psal 15.16 for God has given the Earth to those Children of Men whom he designs not for Heaven And those Children of this World who are wiser in their Generation than the Children of Light Luke 16.8 are by reason of that Wisdom fit to be employed therein 6. The Generations to come shall call them Blessed who instead of forcing Men to the Sacrament use all Means divinely Instituted to make them fit for it The Primitive Bishops kept Men Catechumens for a long time and admitted none to the Sacraments till they were approved and practical Christians And if the Inhabitants and especially the Children of England were every where made Catechumens by Publick Authority the next Generation may probably fill all Publick Employments with Men who would approach the Sacrament both to the Publick Advantage and their own For the Appearances of Divine Providence in the World are now conspicuous and at all times but especially in those Days wherein God is pleased more eminently to take to himself his great Power and Reign good Men are Publick Blessings Rev. 1.17 Ten Righteous had saved Sodom at such a Day Gen. 18.32 Laban's