Arch-Deacons and such as were chosen by the respective Chapters of each Cathedral it might then be a Representation of the Cathedral Ministers but not of the Ministry of England and that I make good by two Parallels The first shall be betwixt our Convocation and the Council of Trent many sober and moderate Papists accused this to be a pack'd Assembly a Representation of not the Catholick Church but the Court of Rome because the greatest part of it were of the Popes Faction and depended wholly upon him So the major part of our Convocations were of the Bishops Faction and minded chiefly the interest of Cathedrals and therefore were not a Representative of all the Ministers in England I shall exemplifie this by instancing in the Diocess of Bathe and Wells wherein I lived In this there were Members of the lower house of Convocation one Dean three Arch-Deacons and one chosen by the Chapter of Wells and to ballance these there were but two Clarks chosen by the Ministry of the whole Diocess Now what impartial man but will determine that these seven could be no due representation of the Ministers of the Diocess of Bathe and Wells as long as five of them were Members of the Cathedral in whose Election the Ministers of the Diocess had no hand at all A second parallel shall be betwixt our Convocation and a civil Assembly wherein we will suppose that the Prince chuseth three hundred who are his Courtiers or else such as have their dependance either wholly or in great part upon him and the Nation chuse only a hundred you may call this Assembly a Parliament or what you will but surely no rational man can think it to be a representation of the Nation and as irrational were it to call the Convocation a representation of the Ministers of England seeing those chosen by the Ministers were an inconsiderable part of the Convocation Mr. D. belongeth to a Cathedral nay as report goes to several Cathedrals and therefore he had done but a piece of gratitude to vindicate the Church from the Arguments of a backslider from Conformity Well let him mean what he will by his Holy Church of England we are told that he himself is Presbyter of this Holy Church of England and that is a strange and very unusual phrase Dr. Hammond who deserved well of the Hierarchy in his Title page of his Dissertations calls himself Presbyterum Anglicanum and yet he was born in England and ordained in England and by an English Bishop John Durell was born in Jersey ordained in France and by a Scotish Bishop and yet he calls himself Ecclesiae Anglicanae Presbyterum I doubt if things were throughly searched into he would appear to be no English Presbyter for we admit no Presbyters but those who are canonically ordained i. e. by a Bishop you 'l say Mr. D. was ordained by a Bishop and he tells you the name of the Bishop and his title I know he doth but I ask who made him a Bishop and a Presbyter I much fear we shall find him one that was never ordained Presbyter but by Presbyters or by those who had been themselves created Presbyters by meer Presbyters though consecrated in England by Bishops and if so then vitium primae concoctionis non corrigitur in secundá aut tertiâ Let him well consider this and if occasion be get himself re-ordained by some Bishop of English Blood and Ordination else any one who envies him his preferments may chance to pick a hole in his coat If he know not the Pedigree of the Scotish Bishops it is in brief thus In the year 1610 King James sent for Mr. John Spotswood Mr. Gawen Hamilton Mr. Andrew Lamb into England that an Episcopal Character might be imprinted on them to that end he issued out a Commission under the great Seal of England to the Bishops of London Ely Wells and Rochester requiring them to proceed to the Consecration of three Scotch-men designed to be Bishops which Consecration they did perform accordingly Octob. 2◠1610. But Bishop Andrews moved a scruple how the persons to be consecrated were capable of Episcopal Consecration seeing none of them had been formerly ordained Priests Dr. Heylin tells us Hist of Pres p. 387. The scruple was removed by Archbishop Bancrost alledging that there was no such necessity of receiving Priesthood but that Episcopal Consecrations might be given without it but he neither tells us the Objection nor Answer aright the Objection was That the three Scots could not be consecrated Bishops because they had never been made Presbyters but by Presbyters to which Bancroft replyed That the Ordination of Presbyters by Presbyters was valid But our present Bishops are not of the same mind and therefore before they would consecrate Mr. James Sharp they first ordained him Deacon then Priest and this they did not out of a pike or spleen against the man but from judgement conceiving he would not ordain others legitimè unless he were so ordained such as are by him ordained are capable regularly of preferment among us but so are not any of the former brood of men that were ordained by Scotch Bishops This discourse is only designed to keep Mr. D. from despising the Presbyterians too much to which he would be tempted if he should conceive himself to stand on a basis as firm as some of his fellow Prebends I advise him also not to be too forward to publish to the world how he hath let the Ministers of forreign Churches Preach in his Church at the Savoy for doubtless it is against the Act of Uniformity to let them Preach though but occasionally in that Church unless they have been ordained by some Bishops because that Church at the Savoy hath submitted to the Bishop of London as Pastor and so hath not the immunities that other French Churches may claim and do claim As to the Book it self common fame spreads abroad that an Answer in Latin is preparing for it We must expect and see what kind of thing it will be for we may well conceive it will discover Mr. D. to be John Lack-truth John Lack-modesty Certain I am there be School-boys in England that can discover him to be no familiar of Priscian we lay-men can manifest that he had no regard to truth and for modesty he doth all-along bid defiance to it The Reverend Gisbert Voet Professor of Vtrecht of eminent learning and piety the only surviving member of the Synod of Dort is with him but a pitiful fellow He dares venture to censure Thomas Gataker than whom England scarce ever had either a more exact Critick or accomplished Divine Nay that you may see his pride to the full he was not ashamed to tell an Honourable person of this Nation that one reason which moved him to fall upon Mr. Baxter was because the Latin Apologist for the Nonconformists had represented him as no equal match for Mr. Baxter Could you think it possible that Mr. D. should conceit
and discipline but only the Bishops and five Deans why neither the Dean of Christ-Church nor the Dean of VVorcester nor the Dean of Windsor were admitted nor yet Dr. Field nor Dr. King I find no reason assigned nor will I guess at so great a distance what might be the reason but why none of the Plaintiffs as they are called were admitted His Majesty gave this reason That the Bishops might not be confronted by the contrary opponents and that if any thing should be found meet to be redressed it might be done without any visible alteration I suppose King James thought the things he mentioned in that days Conference were too too liable to exception and was resolved to take course with his Bishops and their adherents to have some little amendment that if they should happen to be mentioned in the next days designed Conference they might answer they had already considered them and would have no more done or said about them The particulars of that Cabal-Conference are said to be touching the Common-prayer-book Excommunication providing of fit and able Ministers for Ireland How the providing of fit and able Ministers for Ireland could be proper for this days Conference I understand not Dr. Barlow saith p. 9. it was referred to a consultation if so and that consultation produced any good effect all good Christians are to rejoyce for doubtless that Nation then wanted Ministers But the Millenary Petition pretended to be the occasion of this Conference toucheth not upon Ireland if any thing was meet to be done about that Church in this Conference reason rather required that the Council for Ireland and the Irish Bishops should have been summoned to debate and conclude concerning that affair Perhaps the Doctor mistook Ireland for England or was willing to have us believe that there was no want of a Learned Ministry here in England but we shall hear more of this in the second days Conference As to the Common-prayer Book the King desired satisfaction about Confirmation Absolution Private Baptism Confirmation we shall find mentioned in the second days conference and thither I refer my considerations concerning it Absolution His Majesty said he had heard likened to the Popes Pardons If any one had informed His Majesty that Absolution as used or at least as prescribed in the Church of England had any thing in it resembling the abominable pardons of the Pope I know not how he can be excused from bearing false witness against the Liturgy The Millenarian Petitioners only pray that the term Absolution might be corrected which His Majesty was willing to gratifie them in appointing Absolution to be explained by remission of sins There is that I know no real difference betwixt those that are called Presbyterians and Episcopal Divines about Absolution Both allow a general Absolution and a particular Absolution Dr. Heylin chargeth Bp. Vsher with utterly subverting as well the Doctrine of the English Church as her purpose in absolution but from that charge the Primate is acquitted by his Chaplain Dr. Bernard Baptism King James thought was not to be administred by private persons in any case whatsoever and therefore propounded it to the Bishops that the words in the Book purporting a permission and suffering of women and private persons to baptize might be altered And here it is pretty or rather sad to observe how the Prelates contradicted one another Whitgift said The administration of Baptism by women or private persons was not allowed in the practice of our Church but enquired of by Bishops in their Visitation and censured and that the words in the Book did not infer any such meaning as that they were permitted to Baptise But the words of the Book being pressed by His Majesty Bp. Babington confessed that the words were doubtful and might be pressed to such a meaning but yet it seemed by the contrary practice of the Church censuring women in this case that the Compilers of the Book did not so intend them and yet propounded them ambiguously because otherwise perhaps the Book would not then have passed in Parliament But on the contrary Bp. Bancroft for his part declared That the Compilers of the Book of Common Prayer intended not by ambiguous terms to deceive any but did indeed by those words intend a permission of private persons to Baptize in case of necessity as appeared by their letters some parts whereof he read declaring that the same was agreeable to the practice of the ancient Church urging to that purpose Acts 2. where Three thousand were baptized in one day a thing which could not possibly at least probably be done by the Apostles alone and besides the Apostles there were then no Bishops nor Priests He also alledged Tertullian and Ambrose plain in that point The Bishop of Winchester also spake learnedly and earnestly to the same purpose affirming that the denying of private persons to baptize in case of necessity were to cross all antiquity and that it was a rule agreed upon among Divines That the Minister is not of the essence of the sacrament But King James persisting in his opinion to have the alteration made saith the Relator pag. 19. it was not so much stuck at by the Bishops it seems that to please His Majesty they did not much stick to have all antiquity crossed and a Rule among Divines over-ruled Had the Presbyterians in a point of so great moment shewed themselves so facile what a noise would have been made But seeing the alteration is made and Baptism restrained to Ministers we may now without offence I hope enquire what is to be said in this controversie and whether other Churches do well to allow that which we see not meet to allow And first I would know whether Christ the confessed institutor of Baptism hath any where commanded lay-persons in the absence of those to whom the word of reconciliation is committed to administer Baptism if he have not then their not administring it can be no sin because no transgression of a Law And how can we think that the party who dies unbaptized shall fare the worse for not having received that which no one was bound to give him If it be said he hath laid commandment on lay-persons where a Minister cannot be had to Baptize I desire to see where that command is recorded 2. I demand whether a lay-person male or female do sin in Baptizing If so no power on earth can authorize him or her to Baptize If it be said there is no sin in the case then again I demand where is the permission of Christ granted to him or her for certainly that must needs be sin which is not allowed by Christ the author of the Sacrament 3. How can we in faith expect that any lay-person should convey rem Sacramenti that is be the Minister of Sacramental grace Is it any where revealed in Scripture that he doth any more than the outward act which of it self availeth nothing if it be not why might we
Archdeacons Which shews he understandeth not the frame and constitution of our Convocations though they be the Church-Representative that he pretends to write for The Convocation for the very Province of Canterbury besides which there is one for the Province of York consists of an Archbishop twenty-one Bishops for the Upper House the Lower House consist of Deans twenty-two Prebendaries twenty-four Arch deacons fifty-four Clerks representing the Clergy forty-four so that the very Lower House for this one Province consists of One hundred forty-four persons But how these are chosen out of many thousands they are men of rare faculties that can understand If we speak of the members of Convocation neither Bishops nor Deans nor Arch-deacons are chosen to it but come of course just as Peers do to the House of Lords As for the Prebends they are chosen only by the Chapters which I hope are not many thousands the Diocesan Clergy may be said to be chosen out of many thousands but they for the Province of Canterbury are but forty-four It may be Mr. D. meant that these Divines are chosen to their Dignities out of many thousands but that will be a grosser untruth than the other for Bishops are chosen by the Dean and Chapter of that Church to which they are sent but they have not many thousands to chuse out of there is but one nominated to be chosen and him I believe the Dean and Chapter must chuse and return his Election and the Election being returned and ratified by Royal assent the Metropolitan must either consecrate or confirm as occasion requireth That which the Puritans were wont to complain of was the inequality of the Representative they say for example If all who are chosen by the Diocesan Clergy for the whole Province of Canterbury should desire a Reformation yet they could not carry it because the Arch-deacons who are the Bishops creatures as being chosen solely by them are ten in number more than they and they also were wont to say That the Bishops would take on them to nominate the two Clerks for the Diocess and if it be so they said it was in effect all one as if the Convocation had consisted only of Bishops This notwithstanding Dr. Taylor in his Episcopacy asserted seems to envy the Presbyters so much as sitting in Councils 'T is evident saith he Episc assert p. 283. that the Laws of Provinces and of the Catholick Church were made by Conventions of Bishops without the intervening or concurrence of Presbyters or any else for sentence and decision the instances of this are just as many as there are Councils The parishes of both Provinces in England are above nine thousand two hundred the pastors of these parishes send about Fifty-two to represent them and in the very House where they sit there are above twice as many in whose election they were no way concerned that have equal votes with them and besides there is an Upper House of Bishops Mr. Durell would exceed Plutarch himself if he could find in any Reformed Church a parallel Let him try how such a Synod as this will hit with that which the Theses of Saumur say concerning Councils But I have almost forgotten my self Let Mr. D. go on to wipe off false aspersions cast on our Bishops P. 86. Men beyond the seas are told that every one of our Bishops is a Pope nay more than a Pope in his Diocess prescribing and imposing of himself what he pleaseth to his Clergy whereas every Bishops authority is limited by his subscription to the 39 articles c. by the Constitutions and Canons Ecclesiastical and by the Laws of the Land according to the prescript whereof he is to rule his diccess and no otherwise calling always to joyn with him in imposition of hands and other matters of weighty concernment some of the Prebends of his Cathedral or other grave Ministers of the Diocess Certainly this Preacher knows not what a Pope is if he think that what these calumniators report of the Bishops makes them worse than Popes But let them deserve to keep the Whetstone for their tale Mr. D. will have it from them again for nothing is more false than that by any Constitutions or Laws Bishops are bound to call unto them either Prebends or grave Ministers to joyn with them in imposition of hands and in all other weighty matters The Bishops lay on hands in confirmation of children who is to joyn with him in that Imposition They lay on hands when they ordain Deacons are they to call any to joyn with them in that imposition of hands Ay but they cannot ordain a Presbyter regularly unless some Presbyters joyn with them in laying on of hands Really they cannot but now the question is What the hands of the Presbyters signifie And truly if we ask those that stickle for Hierarchy they will say they signifie just nothing or next to nothing this conjunction of Presbyters is not ad essentiam operis but ad dignitatem sacerdotii The Presbyters hands confer nothing of the power of Order upon the party ordained but only testifie their consent unto the business and approbation of the man So Dr. Heylin History of Episcopacy p. 162. and to the same purpose Dr. Taylor in Episcopacy asserted Is not the Presbytery fairly advanced it may do what the Laity did or at least may do testifie consent and approbation of the man Again the suspension of a Minister is a weighty thing who is appointed to joyn with the Bishop in this Excommunication also is a weighty thing Who must joyn with the Bishop in that Finally Mr. D. would oblige me greatly if he would fully satisfie me what Canons and Constitutions the Bishops are to govern their Clergy by I hope no Canons are in force but those of 1603. which I am sure are more than be well observed but there were Legatine Canons in number Seventy-seven made by Otho and Othobone and Provincial Canons made under Stephen Langthon and Henry Chichly Archbishops of Canterbury digested into a body by William Lindwood as the former were by John Mon Canon of Lincoln and some say that so much of all these Canons as is not contrary to the Laws and Customs of the Land is still in force if so as so it may be for ought I know then I am sure a great many of the Clergy know not how they are to be governed but if any should know all Canons and Constitutions and understand that the Bishop prescribes things contrary to all Law and Canons what then Why then there lyes an Appeal or a Prohibition may be obtained to the cost of neither of which a poor Countrey-Vicar can easily raise his purse P. 87. Mr. D. is at his old trade of over-reaching for he describeth Monsieur Goyon to be a man as well versed in antiquity as is possible Yet neither he nor I can tell the bounds of possibility in the skill of antiquity and perhaps both of us can tell of some
news sent him That if he think meet to reply upon Dally he shall not long want a rejoinder 2. Those that have defended our English Hierarchy have not been more uncivilly dealt with by any than by learned French-men I will not now because indeed I am ashamed tell what language Danaeus gave Saravia because of his Book De diversis Ministrorum gradibus Salmasius imagining himself disparaged by a word never intended as a disparagement could not forbear calling Dr. Hammond Knave Maresius in the first question he handleth against Dr. Prideaux not so bluntly but more virulently tells us That Dr. Hammond had proceeded to such a degree of fury as that he did professedly propugne the cause of the Pope not content to spit in a single Doctors face he thus censures all our Bishops Melius suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluissent Praesules Anglicani si moderatius in ea egissent illam cum reliquis Protestantibus maluissent agnoscere juris ecclesiastici quam mordicus asserere juris Divini Nam ut arcus nimia intensione frangitur sis illi nimium intendentes suam authoritatem dignitatem ea penitus exciderunt instar Cameli in fabula qui quod cornua affectasset etiam auribus multatus fuit page 68. And then page 70 speaking of some mischiefs that had befallen the Bishops he thus expresseth himself Ipsimet Praesules Angli fuissent ea declinaturi si fortunam suam magis reverenter habuissent neque ex parte collimassent ad Papismi restitutionem jure postliminii licet majorem aut saltem meliorem partem corum haec iniquitatis mysteria latuerint Quare nobis eminus hanc catastrophem spectantibus id solum dicendum restat domine justus es justa judicia tua And then page 111 speaking of our Bishops arrogating to themselves temporal jurisdiction he dreads not to let fall these Lines Haec defensio Jurisdictionis temporalis pro Ecclesiae Ministris portio aliqua est illius fermenti Papistici quo Hierarchiae Anglicanae massa paulatim se infici passa fuit dum magis ambit typhum saeculi ut loquar cum patribus Africanis quam humilitatem crucis meditatur potuissent forte Episcopi Anglicani suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sua rura retinuisse nisi voâ—uissent penitus suum Episcopatum ad modulum Romanum componere 3. But above all let that be considered which is laid down by Peter Moulin in his Letter to the Bishop of Winchester Where to excuse himself for not making the difference betwixt Bishops and Presbyters to be of Divine appointment he pleads that if he had laid the difference on that foundation the French Churches would have silenced him Will the French Churches silence him that should assert the jus Divinum of Episcopacy and yet will Mr. Durell go about to perswade us that they do not condemn our English Hierarchy which asserts it self to be Divine and cares not for being at all if it be not such The Two Archbishops in Dr. Bastwicks Case did protest even in open Court That if they could not prove their Episcopal Jurisdiction and Function which they claimed and exercised over other Ministers and themselves as they were Bishops to be superior in power dignity and degree to other Ministers Jure Divino they would forthwith cast away their Rochets off their backs lay down their Bishopricks at his Majesties feet and not continue one hour longer Bishops If therefore Mr. D. can bring any eminent French Divines that found Episcopacy as distinct from and superior to Presbytery on any Divine Law he will do something to stop the mouths of Nonconformists but such he will never be able to bring unless he first cause the Golden Ball to run before them or fill them with that which blindeth the eyes of the wise Certain I am that Dr. Andrew Rivet in his summa Controver Second Tract 22. Quest thus states the question We dispute not whether Bishops be de facto above Presbyters but whether they be so de jure nor is the question of Humane but Divine Law We deny that Bishops by Divine Law have any pre-eminence above Presbyters This is the more considerable because it is dedicated to four great Protestant Divines Peter Moulin William Rivet John Maximilian Langle Samuel Bochart and because it is again repeated in Rivets Writings against Grotius When some Ministers were by the Assembly employed to get foreign Divines by some Letters to signifie their minds in the controversy of our Episcopacy among others the said Ministers went to this Dr. Rivet then at the Hague desiring him that he would be pleased to signifie his mind He excused himself from Writing because of his relation to but took down one of his Books in which he denied the Divine Right of Episcopacy delaring That was his judgment which he would never deny This I had from the mouth of a very Reverend person still alive who was one employed to discourse him But I have a later testimony when the Scots went to Breda to treat with their King Dr. Rivet put a Preface to Bodius his Comment on the Ephesians commending it to the World and I am sure in that the English Hierarchy is sufficiently beaten down I have said all that for the present I intend to say about the French Churches of other Reformed Churches I may speak more briefly because most of them met together in a Synod at Dort to put an end to the differences about the five points What was done in that Synod Why saith Mr. Mountague in his Appeal page 70 In it and in other Dutch Synods the Discipline of the Church of England is held unlawful At this Mr. Durell had need to bestir himself for either Mr. Mountague or he will be found to be a Liar I shall not determine who is to blame but by reading the Acts of that Synod I do find that Session 144 notice was given That it was the will of the States that the Confession of Faith of the Belgick Churches should be read and examined by the Synod the Exteri being also present The One and thirtieth Article of that Confession when it comes to speak particularly of the Ministers of the Word saith That in what place soever they be they have the same power and authority as being all the Ministers of Christ the only Vniversal Bishop and only Head of the Church These words would not down with our British Divines because directly opposite to government by Archbishops and Bishops in England Whereupon the Lord Bishop of Landaff in his own name and the name of his Brethren made open protestation That whereas in the Confession there was inserted a strange conceit of the Parity of Ministers to be instituted by Christ he declared his own and his brethrens utter dissent in that point Now hence I thus argue either the words in that Article do condemn our Government in England or they do not if they do not why did our
British Divines concern themselves to make protestation open protestation against them If they did then all at once down falls the one half of Mr. Durell's Book For then the Holland Churches in their very Confession of Faith condemn the Discipline of the Church of England and if the Holland Churches do so other Churches do so also For by the Divines of no other Church besides the English was any dislike shewn to those words asserting the parity of all Ministers As for the Deputies of the Gallo-Belgick Churches they declared That the French Churches though not there present had before in a National Synod held in the City of Vitriack 1583 declared solemnly their approbation not only of the Doctrine but also of the Discipline of their Holland Brethren No wonder they so readily consented for an Egg is not more like to an Egg than is the Gallican Confession to the Belgick in the matters of Ministers and Discipline both of them are a note above the Ela of many who have the ill hap to be called Presbyterians and lose their livings here in England both say That this is one part of the Polity taught in the word that there should be in the Church of Christ Pastors Elders Deacons To this it is like that Mr. Durell himself hath subscribed for he somewhere tells us That he had for some years a place among the French Protestants and he tells us page 54 That no man is to be ordained a Minister or admitted to any other office in the said hurcâ—es but he must subscribe besides the publick Confession of their Faith the Canons and Constitutions agreed on at Paris commonly known by the name of their Discipline Now if a man should go to him and ask him whether he believes it to be any piece of Christs Polity that there should be in his Church Elders Ruling-Elders distinct from Preaching Elders or Pastors he would either say no or say nothing Why did he with his hand subscribe to that which he did not with his heart believe Perhaps he is a Latitudinarian or hath a Sluce in his Conscience But the simple Nonconformists in England dare not say they assent to all and every thing if there be something unto which they do not unfeignedly assent they say they can promise not publickly to contradict any thing delivered in the Liturgy or Book of Ordination and some who are beneficed and dignified tell them they mean no more by professing assent and consent But Nonconformists cannot bring themselves to imagine that form of words imports no more What a misery it is that so many Families should be ruined for want of a distinguishing faculty Episcopius hath prescribed a Receipt which if they can but take may cure them of their scrupulosity but let them fear lest it purge them of their Conscience also For thus he What if the Magistrate require words and forms of speaking by which an opinion directly contrary to our faith and opinion is wont to be expressed Answ As long as my opinion is not known if those forms be such or conceived in such words which admit a true sense though a false be wont to be expressed by them I allow them for peace sake Respon ad 64. Quest Page 54. My Lord of Landaff's Protestation hath set my Pen a running further and faster than I designed yet I will not give it check until I have also taken notice of something else which his Lordship relates in his Book against Mountague viz. That he told some Divines of the Synod the cause of all their troubles was because they had no Bishops amongst them who by their authority might repress turbulent spirits that broached novelty every man having liberty to speak or write what they ist It seems his Lordship was of opinion thas if Holland had but been blessed with Bishops Arminianism had never come to such an Head in the Low-Countries and so the Papists tell us That if we would but submit our selves to the Bishop of Rome we should then have no differences about the sense of Scripture yet never any Pope of Rome hath set out any infallible Commentary upon the Bible nor hath any Episcopal authority in England proved sufficient to root up Arminianism among us Mr. Mountague when he first sowed the seeds thereof was of Bishop Carleton's own Diocess why did he not prevent his innovations taking root Why could he not keep his own Book against them from being suppressed What was the matter that no Convocation ever decided so important a controversy I find indeed His Majesty Mountague having been much vexed by the Commons about the year 1626 commanding all the Bishops to come before him reprehending such as appeared for not making known to him what was meet to be done about the Five points that made such a noise but Bishop Andrews and Bishop Laud laying their heads together thought it was not safe to adventure the determining of those points to a Convocation till they could get a Convocation more of their own minds wherefore after all expectations nothing came forth but a Proclamation from His Majesty Charging his Divines not to vent their heats by raising any doubts or publishing and maintaining any new inventions or opinions concerning Religion Much like to an Order the Remonstrants by means of Barnevelt procured from the States of Holland on purpose to prevent the calling of a Synod Of late indeed I find Arnold Poelenberg in a Preface to the 2d Volume of Episcopius his Works boasting of the great favour that the Remonstrant opinions and Authors find with our Prelates and with the leading men in both Universities but perhaps he reckons as the Proverb is without his host All experience tells us that Episcopacy without the Assistance of the Civil Magistrate will not put an end to our strifes and contentions and with the assistance of the Civil Magistrate Presbytery may do it But I return to Mr. D. whom I opposed with an Argument drawn from the Synod of Dort I must not forget that he also takes notice of the Synod of Dort and from the civil and respectful language given in it by Bogerman to the Bishop of Landaff concludes That Holland condemns not our Hierarchy And look how many Transmarine Divines he finds dedicating Books to our Bishops or Archbishops and giving them the titles by which they are commonly called among us so many good mediums he conceives he hath found to prove that beyond the seas the office of a Bishop or Archbishop is liked and honoured I only desire him if he can to be as good natured to our English-men and to believe Thomas Cartwright was a Convert because writing to the Archbishop he gives him his Titles and that Mr. Prynne had no design to unbishop Timothy and Titus because he dedicates his book to the right reverend Fathers in God William of Canterbury and Richard of York Primates of all England and Metropolitans And if his heart do not fail him let him
also infer That Francis Mason had no dislike of Popish Hierarchy because in a Dedicatory to Henry Bishop of Paris he calls him Amplissimum Praesulem and Antistitem Clarissimum and Virum Reverendissimum Dr. Heylin was not Master of so much charitable Logick for speaking Hist of Pres p. 282. of Bishop Grindals holding correspondence with Calvin and Beza Zanchy Bullinger Gualter and some other of the chief Divines among the Switzers he concludes at length That they all had their ends upon him for the advancing of Presbytery and Inconformity in the Church of England And really I have observed that most of the Divines that have by their Letters stroaked our Bishops have in some places of their Writings given a shrewd knock to the Cause defended by them Mr. Durell p. 281. tells us That Danaeus his calling the Archbishop Reverendissimum in Christo Patrem c. is as much as can be wished to testifie his good liking of the Church of England as it is by Law established And yet John Canne a very troublesome Separatist makes use of a passage in Danaeus to justifie his separation from the Church of England Mr. Ball clearly proves that the passage doth not warrant separation but yet Danâ—us might have written more moderately for these are his words on 1 Tim. 5. Ex his omnibus apparet quam nulla sit vel non legitima eorum verbi Dâ—i ministrorum vel Ecclesiae pastorum vocatio qui solius Regis vel Reginae vel Patroni vel Episeopi vel Archiepiscopi authoritate diplomate bullis jussu judicio fiunt vel eligun tur Id quod dolendum est fieri adhuc in iis Ecclesiis quae tamon purum Dei verbum habent sequuntur veluti in media Anglia Nan Anglos homines alioqui sapientissimos acutissimos pientissimos in istis tamen Papisticae Idololatriae tyrannidis reliquiis agnoscendis tollendis scientes prudentesque caecutire mirum est Itaque praeclare sentiunt qui omnem illam chartulariam Episcopaticam Curionum pastorum Ecclesiae ereandorum rationem item ex solo Episcopi consensu diplomate ministrorum verbi coelestis vocationem approbationem inaugurationem damnant tollendamque ex reformata ad Dei verbum Ecclesia censent quod ordo Dei verbo praescriptus in ordinatione hujusmodi personarum sit praetermissus ac violatus sicut perspicue apparet Denique senatui Ecclesiastico populo Christiano insomne suum atque suffragium misere sit hac ratione in hee genere vocationum Ecclesiasticarum ademptum in unum quendum Episcopum magna tyrannide atque abusu translatum Dominus Deus talibus corruptionibus quae adhuc in Ecclesiis ipsius supersunt defenduntur mederi magna sua misericordia dignetur velit quae tandem certe magnam Ecclesiae Dei ruinam secum trahent ipsum sacrosanctum verbi Ministerium reddent efficientq vel mercenarium vel omnino contemptibile abjectum Quod Dominus avertat Certainly this is not as much as can be wished to testifie Danaeus his good liking of the Church of England as it is by Law established Friderick Spanhem is another whose complaisant Dedicatory to the great Vsher seems to Mr. D. a sufficient argument to prove that the Reformed Church of Geneva is no enemy to the Bishops of the Church of England and yet Spanhem in that very third part of his Evangelical Doubts which he dedicates to the Archbishop determines it lawful for the innocent person after divorce to marry another wife quite contrary to Ecclesiastical Laws still unrepealed in the Church of England Well that is but a Peccadillo because many of our own Conformable Divines are of the same mind and as I suppose some of our Bishops also Dr. Abbot answering Bishops Second part p. 315. saith That the limitation of divorce which our Saviour giveth maketh it lawful for the party innocent to marry again the delinquent being left to the censure of the Church until satisfaction be given of true repentance for so hainous a sin The Church of England notwithstanding for the preventing of some mischiess that by the wickedness of men do arise by the abuse of the liberty of marriage upon divorce useth a restraint of that liberty that the parties divorced shall put in caution not to marry again as long as they both live As for the Authors of the reformation of our Ecclesiastical laws de Adult divort c. 6. they determine plainly Cum alter conjux adulterii damnatus est alteri licebit innocenti novum ad matrimonium si volet progredi and c. 7. Judex quoties alterum conjugem adulterii condemnat alteri sincerae personae libertatem denunciare debet ad novum matrimonium transeundi And cap. 19. Mensae societas thori solebat in certis criminibus adimi conjugibus salvo tamen inter illos reliquo matrimonii jure quae constitutio cum à sacris literis aliena sit maximam perversitatem habeat malorum sentinam in matrimonium comportaverit illud authoritate nostra totum aboleri placet But this it seems is not current doctrine now and so let it pass The aforesaid Friderick Spanhem makes Ruling-Elders to be one of those orders of Officers that are designed by Christ for the ruling of his Church and affirms them to be grounded on Scripture 1 Cor. 12.8 1 Tim. 5.17 So I find him quoted by Hornbeck Institut Theol. p. 523 524. And it will be difficult for Mr. Durell to prove that he can approve the divine right of Episcopacy who makes Lay-Elders commonly so called a divine institution Leaving Episcopacy let us come to Liturgy that we may see whether Mr. Durell be any more happy in managing that Controversie I do easily grant that he hath by a whole cloud of witnesses proved 1. That set-forms of prayer are lawful 2. That most Churches reformed do use set-forms of prayer 3. That the old English Common prayer-book was not so corrupt as that a man could not without defiling his conscience joyn with those who made use of it in the service of God But all these things had been proved many years before by an old Nonconformist who died about the beginning of the late Wars Mr. John Ball both in his tryal of the grounds tending to separation and in his answer to Mr. Cann and others If Mr. Durell will do any thing to purpose in this Controversie relating to Liturgies he must prove 1. That it is lawful for any Church so strictly to tye up her Ministers to a form as not to allow them to make any use of their own gifts in prayer in publick Or else 2dly That our Church hath not so tied up her Ministers but that they may still any Rubrick or Canon to the contrary notwithstanding use their own prayer at some times and upon some occasions in the publick If he will endeavour to prove the first the Presbyterians will be concerned to
Ames his reply to Dr. Morton but he was the Dr. Burges that oversaw that Book in the Press and adorned its Margin to make the reading more pleasant and delightful and he was that Dr. Burges who did write for Baptismal Regeneration a Doctrine distastful to the Presbyterians He took the Covenant indeed but not as I have heard till he was like to be turned out of the Assembly for not taking it It is true that once he made a Speech against the continuance of Deans and Chapters but in that Speech he declared the utter unlawfulness of converting their Lands to any private mans use it seems that he himself afterwards purchased something belonging to the Dean of VVells intending to settle it on his Children how he could satisfie his Conscience so to do I know not perhaps when he saw that that part of the House of Commons which favoured Presbytery was secluded and that Deans and Chapters Lands designed to mend poor Livings must be sold for other uses he resolved to do as Luther saith a Dog which he knew at Erford did when he could defend his Masters dish of meat from other Dogs no longer viz. got as good a share of the prey as he could He hath given his accounts to his Master I am not to judge anothers Servant and therefore I should tremble to write that which Mr. D. hath written viz. That a loathsom sore which brought him to his Grave was sent to punish him for his Sacriledg neither dare I say for all the world that the Disease that befell Bishop Gauden and of which he died besel him for his fierceness against the Bresbyterians and yet it was the very disease unto which he had compared the Presbyterians Sermons and it befell him not long after he had made that odious comparison England hath suffered much by mens undertaking to fetch their Divinity out of the Providences of God which are always righteous but sometimes hidden A greater noise is made in some Books on the account of the Assemblies Annotations in the which or in the first Edition of which it is said Nothing is to be found against Sacriledg and it is easily acknowledged that in the Assemblies Annotations nothing is to be found against Sacriledg for the Assemblies Annotations are not to be found But as for the English Notes made by sundry Divines who were all of them before the Wars Conformists and commonly miscalled the Assemblies Annotations and for the Assembly it self hear an ingenuous but cordial and through-paced Son of the Church in a Discourse entituled Church-Lands not to be sold printed Anno 1648. he quotes with approbation the Note on Rom. 2.22 p. 14. having spoken p. 27. of honest Mr. Geree who avers That to abolish Prelacy and to seize the Lands of the Prelates to any private or civil interest undoubtedly could not want stain nor guilt he adds I am confident by the discourse I have had with the most able of the Assembly of Divines at Westminster that at the least three parts if not all of them are of the same judgment and that they would openly profess as much if they were put to answer the question The same Author quotes with approbation the Note on Gen. 47. and on Mal. 3.8 9. I will not go off from this subject of Sacriledg till I have also observed That some considerable for Learning and of no small authority have not feared to say That Impropriations are sacrilegious I have not much studied the point and therefore interpose not my own judgment but it looks very ugly to take away so much of the tythes and profits of any parish as not to leave a competence for him who hath the cure of souls in that parish yet it hath been observed that no Parishes have so sorry and pitiful an allowance for the Preaching minister as those of which Clergy men are the Impropriators if the Kings Letter since his return hath so kindly operated upon our Cathedralists as to make them more bountiful to the Incumbents it is well but if it have not Mr. D. may do well to consider whether he and his brethren be without fault before he throw stones at the head of others else he may chance to have such an answer as the Bishop of Scotland who having objected Sacriledg to the Presbytery of that Nation is told by Mr. Baily in his Historical Vindication p. 26 27. That the Bishops when they professed their greatest zeal to recover all the Church out of the hand of the Laity were found to be but too ready to dilapidate unto Noblemen and others too much of the Churches Patrimony you your self may remember what bargain you made as I think with the Earl of Seaforth which you know was the first occasion of diminishing your reputation with your great Patron Land of Canterbury I am sure your Colleague Spotswood did sell the whole Abbacy of Kilwinning to the Noblemen and Gentlemen of Guningham to the great prejudice and grief of the University of Glasgow and the Ministers of the bounds who had great interest therein At the Parliament of Lithgow 1606 our good Bishops for their own base ends did consent in the name of the Church though they never consulted her in that business to the greatest dilapidation that ever was heard of in Scotland the Impropriation to Noblemen and Gentlemen of no fewer than sixteen Abbacies every one whereof had incorporate the Rents of a number of Parish-Churches A second impertinence relates to Confirmation which Mr. D. p. 43. saith he finds used in almost all Reformed Churches in some with greater in some with lesser solemnity To what purpose doth he tell us this Would he have the world believe that the Presbyterians are against Confirmation or that they do not earnestly desire it Have not Mr. Hanmer and Mr. Baxter written books to shew the usefulness and necessity of it Do not some of them ground it on Heb. 6.2 and draw thence an argument for Infant-baptism Mr. Tombs knows they do and so do many others of the Antipaedobaptists For my part I bless God that hath put it into the hearts of the Convocation to insert into this last Edition of the Liturgy a question to be propounded to those who are confirmed let conscience be made never to confirm any but those who are well instructed in the Church Catechism and are well reported of for their conversation and I shall think then that nothing is to be blamed in our order for admission to the Sacrament of the Lords Supper But if men will pretend a great reverence to Confirmation and yet suffer the far greatest part of the Nation to communicate unconfirmed and if Bishops will confirm persons grosly ignorant and scandalous in the highest degree and never require Certificates from the Ministers of those Parishes to which they belong God forbid that I should justifie them The only question considerable about Confirmation betwixt those called Presbyterians and their adversaries is
according to the Ecclesiastical constitutions and common use of the Church I suppose the Bohemians and Moravians were to have Sermons on Holy days are we bound to have any They are not appointed to fast the Eves of any Saints days but so are we they are not ordered on the Saints days to cease from the works of their callings but so are we and are punishable with severity enough if we do not Page 27. mention being made of the Helvetick confession and of the Holy days commended by it 't is said it was subscribed by the Kirk of Scotland 1566. The Ministers of that Church being then of a different judgment from what their successors have shewed of late years which is a most egregious falshood for the Kirk then discovered her dislike of the festivals appointed or commended in the Confession of Helvetia and so have the Ministers of late years so as they concur in judgment fully as to this matter and I believe in every thing else Page 28. Crosses have not been pulled down from the top of Churches unless in some popular tumults The Latin Apologist hath shewen the falsity of this Page 29. The fratres Bohemi have their solemn dedication of Churches which ceremony is to be performed with them by the Bishop in the same manner as with us here in England The manner of dedication of Churches is not here agreed upon in England nor is there any Law that requires dedications and some places we have that never were dedicated and the ceremonies used in dedication with us are such as are not used in Bohemia Page 30. At Basil and Breme they have their Fonts of stone and use them for the Baptism of Infants by which we see that they are not of the same judgment with the Directorians who find Popery and Superstition in the very placing of them All the Directory saith is that Baptism is to be administred in the face of the Congregation where the people may most conveniently hear and see and not in the places where Fonts in the time of Popery were unfitly and superstitiously placed Are the Fonts at Basil and Breme placed where the people cannot hear and see Are they placed unfitly as in times of Popery if they be I see not how they can justifie themselves if they be not how can we see that the Divines of Basil and Breme are of a different mind about the placing of Fonts from the Directorians Page 31. I know none that did ever so much as move the question in what place and which way the Communion table ought to stand so it be seated where the people may see and hear except the new Scotch and English Presbyterians Either his knowledg is very small or else he did write this against his knowledg and conscience Page 30. In all Reformed Churches men use to enter into the place of publick Worship with their Hats off If this be meant of such times in which the congregation is performing publick Worship the Presbyterians do so and are enjoyned by the Directory so to do but if it be meant of entring at all times and upon all occasions it is known to be an untruth to all that have been in Holland The Divines there would laugh to see any so superstitious as to pull off his Hat every time he hath occasion to go through one of their Temples Ibid. In France the women that are persons of quality unmask themselves and the devoutest sort both of men and women use to kneel and make a short Prayer for Gods blessing on the service they come to perform before they fit down yet the Directory though it pretendeth conformity with them prohibiteth these very things If the French Ladies unmask themselves to shew that they are not ashamed to be seen at Protestant Assemblies what Directorian is he that will blame them But if by so unmasking themselves they design to shew their beauty c. then there is something in the 1 Cor. 11. that they may do well to think of The Directory forbids not private Prayers for Gods blessing unless any come in when the service of God is begun and if the devouter sort of men and women in France are wont to fall on their knees when the congregation is singing c. the Directory pretends not conformity with them they may do well to consider that God is the God of Order and not of Confusion an ejaculation in such cases is as much as can be needful provided it be joyned with shame or trouble for coming so late Page 37. In the Churches of Poland and Lithuania and likewise in them of Transylvania and Hungaria the people useth alway to say the Prayers aloud after the Minister just as we do in the Church of England Such was also the use of the Churches of the Vnity of the fratres Bohemi Our people do not much use to say the Prayers after the Minister that is certain except the Clerk be the people and there are but few Prayers they are enjoyned to repeat after him the Lords prayer is appointed to be said not after but with him What the use of the fratres Bohemi was I do not well know nor hath Mr. D. directed me how I may inform my self But I have met with something in Bishop Amos Comaenius which I commend to the diligent consideration of Mr. D. and all others that are zealous in this matter it is in his Annotations on the Ratio Disciplinae Ordinisq c. Page 100. The Ritual Books the forms of performing the sacred Ministries which they call Agenda are not with us appended to the Catechetical Books so as to come into the hands of the Common people but being put forth by themselves are given only to the Pastors not privately in a corner but in the sight of the Church After the death of the Pastor the same Books are put into the hands of the Seniors Some one wil say what superstition is this Ans Let others have their liberty of judging I do not think things are so to be managed that nothing mystical to be rather adored by the people than proudly to be looked on and afterwards vilely esteemed should be left to the Priests Religion rejoyceth in veils And our chief Master himself was wont to speak some things to his disciples by themselves The Apostle when he commands Bishop Timothy to commit some things to faithful men who are apt to teach others 2 Tim. 2.2 doth he not intimate a certain difference betwixt these things that are given to all and those that are given to the Teachers of others Certainly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth signifieth to commit or concredit some thing singular And when we read it written of Christ that having read the sacred Text and laid aside his Book be began his speech so that all fixing their eyes on him admired the words that flowed from his mouth do we think these things happen otherwise to others viz.
If words flow from the mouth of Gods messenger not seen before that the hearers are rendred more attent and more profound admirers of the grace of God For if prescribed things only be always recited what will there be to excite attention Curiosity rather will be excited whilest this and the other by beholding the same things in his Books attendeth whether they be accurately read what place is here for devotion Neither is it to be thought that ours are bound to the Books delivered to them to words and syllables it is free to them to use any thing drawn out of the treasures of mystical wisdom which make to excite zeal according to variety of occasions Whence it comes to pass that Godly hearers are scarce ever present at Sacred mysteries without new motion of heart Page 61. It is said that the Reformed Churches beyond the Seas take those things in which they differ from the Reformed Church of England to be sinful and that therefore they would have her conform to them By whom is this said in such indefinite terms as are here made use of I doubt it will be found that none have so said at least none that are called or accounted Presbyterians and if none can be found what opinion will the world have of Mr. D's veracity But if any have said that some reformed Churches abroad have accounted some things in which the English Church differs from them to be sinful it is a thing so manifest that I wonder Mr. D. can find a forehead to deny it He mentioneth in this place the Reformed Churches in the Electorate of Brandenburg and I do not observe him to have mentioned them any where else I suppose by the Churches he joyneth them with that he meaneth such as close with that Reformation that the Elector himself affecteth and would fain have introduced and it will not be amiss to let our Countrymen understand what that is The heads of it are recited in the Continuation of Thuanus at the year 1614. Page 396 397. Edit Francof 1628. 1. Images Crosses Statues are to be removed out of Churches 2. Altars remaining since Popery and built to perform the Sacrifice of the Mass are to be taken away and in place of them are to be put oblong wooden Tables covered with black cloth a linnen cloth when the Supper is to be administred being put upon it 3. Instead of Hosts Wafers are to be used which being cut into long pieces should be received and broken by the hands of those who come to the Lords Table 4. That instead of Chalices used in Mass Cups should be used in the administration of the Lords Supper 5. The Casiolae which may very well signifie the Surplice as well as other Vestments are to be left to the Popish Priests 6. No linnen is to be put under or offer'd to those who come to the Lords Table nor are they to kneel as if Christ were corporally present 7. The sign of the Cross is not to be added at the end of the benediction 8. The Ministers of the Gospel are not to turn the back to men 9. Prayers and Epistles are not to be sung before Sermon but read 10. Auricular Confession is to be left off 11. At the Name of Jesus knees are not to be bowed or head uncovered 12. Prayers in the Pulpit are not to be muttered but pronounced with a loud voice 13. The Supper of the Lord is not for fear of danger to be administred to sick persons especially when the plague is abroad 14. Stone-Fonts are to be removed and Basons substituted in their rooms 15. The Decalogue is not to be recited imperfect but intire 16. The Catechism in some things that are exroneous is to be amended 17. The Sacred Trinity a mystery to be adored and ineffable is not to be represented by any images either carved or painted 18. The words of the holy Supper are to be interpreted by Sacramental analogy and collation of other places of holy Scripture 19. To the Gospels and Epistles which are explicated on Lords days and yearly repeated Ministers ought not so to be bound that they may not instead of them read and preach upon any other notable Text of the Bible Dr. Heylin hath exemplified the heads of this designed Reformation on purpose to show as he tells us Hist of Presby 412. how Calvinian and Lutheran Churches differ and how near ours approacheth to the latter and I have exemplified them to shew that if Ceremonies be but gnats English Presbyterians are not the only persons that do strain at them declaring also my just abhorrence of the Historians impudence in ascribing the designment of this Reformation to the plots and practices of a subtil Lady P. 85. Mr. D. having before recited a Letter of Mr. Chabrets in which he makes a question whether the Liturgy received at the Savoy Congregation be the same that was used in Q. Eliz. King James or King Charles I.'s time or another compiled by Archbishop Laud that had been occasion of much trouble adds words of great reproach against those who accused the late Lord Archbishop of making a new Book of Common-prayer other than those that were used in the times of our last three Soveraigns this he makes a thing that never was But he is now to know that Archbishop Laud did make or cause to be made a Common-prayer-book for the Kirk of Scotland different in many things from any that had been used here in England in any of the three last Soveraigns Reigns which Common-prayer-book among other things occasioned great disturbances betwixt the two Kingdoms nay he made some alterations in the Liturgy for England that were not very pleasing to some palates among the sons of the Church what they were if Mr. D. pleaseth he may see in Mr. Prynnes Epistle Dedicatory to his Quench-coal It is not for such a poor creature as I am to blame or find fault with those alterations which I find imitated in our last edition of the Liturgy Only I wonder why in the Office for the Fifth of November Ministers are not directed to read the Statute for the observing of that day seeing it is by law appointed to be read Ibid. He complains that our Convocations are beyond seas represented to consist only of Archbishops and Bishops and that the inferior Clergy is not permitted to sit and vote in them Really if any gave such information he was but too like to Mr. D. speaking of that which he either did not or would not understand The Convocations of England do consist of an upper and lower House and though the Upper House consists but of Archbishops and Bishops yet the Lower consists of the inferior Clergy Deans Prebendaries Arch-deacons and Proctors of the Clergy P. 116. Mr. D. calls our Convocations a Council consisting of above sixscore reverend grave and learned Divines chosen out of many thousands whereof twenty-six are Archbishops and Bishops a greater number Deans and Prebends and
Laws to her self any more than about those things that are expresly either commanded or forbidden else there would be mad work in the World Where doth Mr. D. find family Prayer or infant Baptisme or the observation of the Lords days expresly either forbidden or commanded in Gods word He will say that the Church may make Laws about these I grant she may but no other than what she can make about things either commanded or forbidden expresly So that he wrongeth not only our own Church but all Reformed Churches in affixing such a principle to them Dr. Heylin ascribes to Calvin a quite contrary principle Hist of Presb. 238. That in carrying on the work of a Reformation there is not any thing to be exacted which is not warranted and required by the word of God that in such cases there is no Rule left for worldly wisdom for moderation and compliance but all things to be ordered as they are directed by his will revealed Page 241. He makes this Calvins rule and Martyrs judgment to be grounded on it That nothing should be acted in a Reformation which is not warranted expresly in the word of God Are East and West more opposite than Dr. H. and Mr. D. yet neither truly represents the opinion of the Reformed I beseech those who are at leisure and have well studied the point to state plainly and clearly unto us the due matter of Ecclesiastical Laws and to show us the meaning of the term indifferent so frequently made use of in this Controversy for it seemeth somewhat an uncouth assertion that Church governors may command all things that are usually called indifferent for then many of their Laws would be very contemptible The old definition of things Adiaphorous was that they were things neither commanded nor forbidden this definition seemed to me innocent enough but of late there are Divines sprung up that say the highest acts of love to God are not commanded neither I trow are they forbidden must we call them then things indifferent And hath the Church power to determine who shall put forth those Acts and how often they shall be put forth It may be Mr. D. thinks the highest acts of love are commanded and so do I but he had best not to be too forward in publishing that notion P. 99. He falls into an high commendation of the Bohemian Churches as he doth also in many other Pages of his Book this is little to the advantage of our Church for if that Church be to be imitated we must have lay Presbyters and lay Presbyteresses also Pastors of Parishes must confirm people must come under examination every time they receive the Sacrament we must have no dancings and we may have particular Synods without a Bishop if we communicate the acts thereof presently to the absent Bishops and we must have none brought into Communion but those who are willing and yet we here can by censures if we please make Papists communicate with us or else have them excommunicated and clapt into Prison P. 107. He gives the Presbyterians lame Cause a cruth For he saith God only hath power to bind the Conscience immediately ask him when mens Consciences are bound immediately he tells you when humane Laws and Constitutions are thrust upon men as if they were Divine Here will the Presbyterian say Episcopacy which is but an humane institution is thrust on us as Divine and not only as good and profitable therefore unless we will give men jurisdiction over our consciences we cannot conform Mr. D. cannot bring himself off here but by maintaining that Episcopacy is a Divine institution and it would be too great impudence to say that in so saying he should not contradict every reformed Church almost besides our own P. 118. He mentions the sending of a Printed Copy of the Acts of the Synod of Dort to King James Prince Charles Archbishop of Canterbury by Festus Hommius this is to rub a sore place and to tell the World that we who now suffer our Divines and Students to bespatter that Synod did once well approve of its decisions P. 126. He mentions a Letter of Monsieur le Moine out of which he saith he will set down as much as fits his present design what doth he set down Why Page 136. That the English have a natural fierceness and withal a natural inclination to superstition Is this for Mr. Durells design to blaft the people of that nation where he hath been so highly preferred Are we indeed fierce and superstitious Naturally fierce and naturally Superstitious What kind of superstition is it to which we are so naturally inclined that so we may know how to enquire after the cure of so dangerous a disease It is no matter if we may believe Mr. Moine to enquire further let but Episcopal Authority be established that will keep us from going beyond our bounds Very good but by whom shall this Episcopal Authority be managed By English men I hope but how then can we be assured that their natural fierceness and inclination to superstition will not remain in them We never could observe that a mans being constituted a Bishop did make him less fierce or superstitious any more than less an English man Perhaps this Learned Predicant would have all our Divines come and study in France that they may lose their disease of superstition as sometimes they do their Consumptions in so refined an Air but that Plot will not take He hath another argument for Episcopacy it cannot enter into a rational mans imagination that a great Kingdom should come by custom to be content to see its Bishops no more having honoured and reverenced them for the space of 1400 Years If this be so then may the Bishops be secure we are so accustomed to love them that we cannot be content to be without them and have been a great Kingdom and honoured and reverenced them 1400 Years Where may we that live in England find these things recorded concerning our selves for the Histories we read usually do not make us a great Kingdom but many petty Kingdoms 1400 Years ago If ever any made their ungratefulness notorious certainly they are the English opposers of Episcopacy who will not consider that they owe their Reformation to the care and zeal of their Bishops who did so wonderfully well repurge the Church of England an hundred years ago and so happily set up the holy truth again in its genuine lustre But this is not all they owe unto them they owe them also their Christianity For whether it was brought over into England by Joseph of Arimathea or by Simon Cannaeus or by St. Paul or by St. Peter or by Luke disciple of Philip or by Phaganus and Perusianus in the time of King Lucius it is constant that it was done by the Ministry of Bishops and that they are endebted to their charity zeal and abilities for the holy Reformation they now enjoy Do we indeed owe our late Reformation from Popery
if when you come into the room he rise up to you then take him to be a servant of Christ Austin not rising up to them when they came into the place of conference they contradict him in every thing he propounded In three things at last saith Austin if you will comply I will bear with all other your diversities 1. You must celèbrate Easter as we do 2. You must administer Baptism according to the manner of the holy Roman Church 3. You must preach with us the Gospel to the English Nation Of the many other things in which the Britans differed from the Romish I conceive this was one that they left both Ordination and Excommunication to a Presbyter as well as to a Bishop And this Austin would have tolerated The reasons of this my opinion are many and probable grounded on the Histories of those times one I shall mention viz. that the Scots were mingled with the British when they had these meetings now that the Scots did originally commit acts of order and jurisdiction to Presbyters is a thing well known if any doubt concerning it he may receive satisfaction from the large Preface of Mr. Selden to the Histories published by Mr. Bee not twenty years ago I am the more confident in this my opinion because I find that when our British Churches had throughly imbibed the Romish modes and customs then at a Synod held at Celichyth A. D. 816. it was decreed That none of the Scottish Nation should be permitted to use the sacred Ministry among us This was all I had intended about our old British Churches when loe there came to my hands the History of Mr. Petry quoted by the Latin Apologist that Historian goeth a little more confidently to work than I have done for thus saith he Century 11. Pag. 282 283. As for England since the Saxons or Englishes receiving the faith by Augustine they had always Bishops for they had their Pattern from Rome as it was then but if we look up to the Ancient Britans in that Land we shall find it otherways I have said in Century 7. Chap. 4. that seven Bishops and one Archbishop came from the Britans unto Augustin and there I followed the words of Bishop Juel in the defence of the Apology Page 14. An. 1520. where he quoteth Bede His lib. 2. cap. 2. and in the same Page he quoteth Galfred lib. 8. cap. 8. repeating the same words What I wrote then upon trust I have afterwards examined and I find that Bede speaks not so for in the Edition in Fol. Camb. An. 1643. he saith Austin called the Bishops or Doctors of the nearest Province of the Britans and in the same Page he speaking of the same persons saith a blind English Boy was brought unto the Priests of the Britans and again they said they would not depart from the Ancient Customs without the consent and licence suorum In the Margin it is said in the Saxon Language it is said without the permission and licence of their Nation Then speaking of their second conference he saith then came seven Bishops as they said and more very Learned men especially of that Famous Monastry of which the Governour at that time was Dinooth In a word Beda hath not one word of an Archbishop nor in all his History nameth he one Bishops-See nor any Bishops name and whom he calleth Bishops of Britan he calleth them Doctors or Teachers and Priests yea he calleth them oftner Priests nor calleth he them simply Bishops as he calleth them simply Priests but Bishops as they say or Bishops or Teachers Yet Beda could distinguish between a Bishop and a Priest What can be concluded from hence but that no Bishop or Prelate was among the Britans other than Priests As for Galfrid it is no marvail that he wrote according to the stile of his own time that is the year 1150. The said Author also quotes Gildas a Britan Presbyter distinguishing Church-men into Bishops or Priests and the Clerks but naming no other degree of Church-men calling the first sort oftest Sacerdotes simply but never Episcopos unless he adds sive Sacerdotes What think I of all this truly whatever I think I will not say very much for I have not by me either Juels Apology or the Cambridg Edition of Bede or Galfrid or Gildas Only thus much I may say that if Gildas who lived before Austin was sent to us and Bede who was born as Thomas Stubbes computes but Anno 677. can give us no tidings of any Church Officers above Presbyters among the Britans it will not signifie much that Jeffry Monmouth who lived but in King Stephens time makes mention of Bishops To put an end to this matter 1. He who first converted this Island to Christianity was no Bishop 2. Those two whom Eleutherius sent upon the Petition of Lucius to instruct us were no Bishops 3. Austin himself and his associates when they first attempted the conversion of the Mercian Saxons were no Bishops but only Monks 4. Wickliffe and his followers were no Bishops but being Presbyters were wont to ordain Presbyters 5. No one Bishop ever suffered death in England for striving against Popery till Queen Maries Reign 6. Of those Bishops who suffered in Queen Maries Reign the Nonconformists may lay claim to as many at least as the Conformists can do and perhaps there was not one Martyr in all her Reign that afferted the Jus divinum of Episcopacy Now if all these things be true what means the clamor of ingratitude against Presbyterians for not owning those to whom they owe the Nations Reformation from Popery yea and its Christianity also But let us view more of Mr. Moines Letter Pag. 139. If the French had kept Bishops and as many Ceremonies as would serve to fix the attention of the people without superstition they should have seen for certain far greater progress of Reformation and the resistance of a great many persons overcome who are frighted from their communion by the irregularity of their government and the bareness of their service If this were certain I could wish that they had Bishops and Ceremonies among them to morrow but we in England have not been able to observe that the number of Papists is lessened since the restitution of Bishops and Ceremonies nay since that some among us have fallen off to Popery who before professed the Reformed Religion It is not any form of Government or external mode of worship that must put the Papists to shame but the exemplary lives of Ministers and people who separate from them When men once feel in their hearts the power of Godliness they are in no great danger to turn Roman Catholicks He hath another conceit P. 139 140. that the not receiving of Episcopal Government may hinder the much desired union with the brethren that do follow the confession of Auspurg In this I do vehemently dissent from him for the yielding to Episcopal government would rather alienate them
from us Tell them that the ordinations made by Luther are invalid because he was but a mere Presbyter or that as many of them as come over hither must be reordained before they are capable of any Ecclesiastical preferment unless they have been ordained by Bishops properly so called they will quickly let you see that no reconciliation is to be hoped for I dare boldly say the generality of Presbyterians in England are against no Episcopacy but what the Lutherans themselves abhor There are sundry other things in Mr. Moines Letter for the which I could expose him but I forbear and desire English men not to estimate him by this Letter which is so interpolated that he need not own it as his I undertake at any time to bring a credible witness that shall swear that Mr. Moine hath both by word of mouth and also by Letter under his hand declared that his mind about Episcopacy is not truly represented by this Letter as Printed by Mr. Durel many things being left out that would as much have crossed his design as those which he hath published do further it I come now to the Assembly that Mr. Durell hath called to decide our controversies for us he will have Joannes Amos Comenius the only surviving Bohemian Bishop permitted to speak first and the Presbyterians desire nothing more they have some of them translated a great deal of his Book into English they refuse not to stand or fall by his Paraenesis directed by name to the Church of England when it seemed sollicitous concerning the best form of Church Government Had not Mr. D. picked and culled out of the writings of the Divines whom he quotes just so much as would serve his turn he had manifestly betrayed the cause of those who have preferred him in the judgment of uninterested men he hath done it consequentially by referring Scholars to the Books of the Authors themselves For let a man go to the Letter of Monsieur Bochart written to Dr. Morley and there he shall find that Presbytery is Ancienter than Episcopacy The Reader also is directed to go to a Letter of Monsieur Vauquelins to prove that he thought the Book of common prayer very far from Popery and Superstition Page 278. but if he go to Page 189. he shall find he saith only that there is not in the Book any formal superstition which certainly is not to say it is very far from superstition I profess I know not any one Member of that Assembly Mr. D. would have called that hath not in his writings said more against the Church of England in the Controversies now on foot than for it Of Danaeus I have spoken before and suppose Mr. D. will be willing enough to have him left out of the Synod if he will not let him at his leisure read what he saith of Aerius in his Comment upon St. Augustine de Haeresibus I shall enquire into the mind only of two or three more and they shall be such as I suppose he will have no quarrel against because they are Frenchmen viz. Capell Rivet Casaubon Capell tells him his mind plainly in his Theses de divini verbi necessitate Parag. 29. he saith that there were by the Apostles themselves instituted Churches and in every one of them before their death there was constituted by them a Colledge of Presbyters by whose Labor Ministry and dayly Preaching the Doctrine of the Gospel might be propagated to the end of the World In his Theses about the vocation of Evangelical Ministers Parag. 11. The ordinary power of Preaching the Gospel is that which by the Apostles is committed to their successors Presbyters being by them appointed in every City in the Churches founded by them In his Theses de diversis Ministrorum Evang. Ordinibus gradibus He vohemently contends that the Ministry was properly instituted by God to procure the eternal Salvation of men and that the order of Presbyters alone may suffice to that end and that the dignity and superiority of Bishops above Presbyters is meerly of humane constitution and that there was no cause why the Bishops and their Patrons should so much on this cause and account insult and wax insolent against those whom invidiously they call Puritans and Presbyterians In his Theses of the various Regiment of the Church Parag. 15. He severely censures the pompous mode of worship used in our Cathedrals but Parag. 24. he saith plainly that the English men did not do unwisely who threw the yoke of Episcopacy off their necks Ay but in his Theses about Liturgies he retracts what he had written about abolishing Hierarchical Government Ans No man can see such retractation but Mr. D. himself who sees by extramission and not by intramission as we may observe Page 193 194. Had Capell intended any retractation he would have used plain words importing a revocation or retractation of what he had before written but he useth no words but what may well consist with what he had before said When the same Capell comes to deliver his judgment about festivals he even laughs at the reason or argument used by our great Hooker to prove them by But go we from Capell to Dr. Andrew Rivet whose engagements and obligations to our Bishops were perhaps greater for that he was civilly treated by some of them as he doth somewhere acknowledge as also that at Oxford he had the Honorary degree of Doctor conferred on him His judgment about Episcopacy we have seen before about other things let him now have leave to speak First it is like enough that at the University be might observe that form of Oath Ita me Deus adjuvet sancta Dei Evangelia whether that Oath stuck in his stomach or no I cannot tell but in his explication of the Decalogue he puts this question What is to be thought of that custom which obtaineth in some Churches that have in other things thrown off the Popish superstitions that he that sweareth should touch the Holy Bibles or the Gospels or some part thereof And answereth if the words be conceived as among the Papists so God help me and these Holy Gospels I see not how the reliques of superstition can be excused In the same explication of the Decalogue putting the question concerning the Saints days observed here in England he saith he cannot approve the judgment of those who accuse our Church of Idolatry on that account but wisheth withal the custom were amended because of the peril of Idolatry Just as our Presbyterians are accustomed to say In his Comment on Exod. cap. 28. He handleth a question about the special and peculiar vestments of Ministers and hath these words Whereas in England Ministers put on linen vestments it were not to be indured if they did this in imitation of the Jews or for any mystical signification But how if they do it only for some distinction yet still we must be afraid of Gideons Ephod Of the novelty of Organical Musick he speaks
Easter Pentecost Christmas Ashwednesday not excluded but now no day is allowed but Ashwednesday unless there come an order from the Ordinary which I have not heard that any Ordinary hath sent since the return of his Majesty 2. What meaneth that mincing of the commination Deut. 27.16 the Text saith Cursed is he that setteth light by Father and Mother we say Cursed is he that curseth Father and Mother what if any should from this take occasion to think that there is no great danger in setting light by Father and Mother provided they do not rise so high in their impiety as to curse them an iniquity that I hope few are guilty of and what meaneth that addition to the curse of the man that maketh any carved or molten image viz. to worship it In the Text there is no such addition and the Church did afterwards in the last commination curse the worshippers of images though now it be changed into Idolaters The very making of some images viz. of God the Trinity c. doth entitle to a curse whether they be worshipped or no and what hurt were it if people were made to know so much 3. Why have we no curse against prophane swearing so common among us nor any against Rebellion The Scripture affordeth plenty of such curses But as the Comminations is now ordered I can say Amen to it taking Amen not only as it signifieth so it is but as it usually signifieth so be it so run the words in the Bible Deut. 27. so also Jer. 17.5 And he is unworthy to be continued a Church member who is like to curse himself by any such imprecation nor shall any man that so prayeth sin against another that is guilty of those sins for when we say Cursed is such a sinner our meaning is if he continue and whilest he continueth such and with that restriction we may say cursed be as I doubt not but the Israelites did as often as they used this ceremony appointed by God so thought the Septuagint else they would not have Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords-prayer few scruple to say yet he that useth that form doth virtually curse himself if he have any malice reigning in his heart P. 23. He saith we are appointed to be confirmed to receive the blessing from our Pastor as if none were our Pastor but a Bishop and he gives it with the Imposition of hands and with prayers without Chrisme or any such superstitious or superfluous Ceremony What words are these they do indeed directly only reflect on the ancient Church and our first Reformers and the compilers of the first Liturgy of Edward the sixth by which chrism was appointed at Baptism though not that I find in Confirmation by the Ancients I am sure it was used in Confirmation Mr. D. dare adventure to call it superstitious and superfluous But his words will by just consequence reach the cross in Baptism used also in confirmation by the first Reformers for why should chrisme be accounted a superstitious and superfluous Ceremony rather than the cross the one is as Ancient as the other and as innocent as the other both were equally abused in Popery of the two the Cross may seem more superfluous for in Baptism we have an outward rite signifying the same thing that the Cross is pretended to signifie but to signifie our unction by the Holy Ghost which was in the first Liturgy prayed for and ought still to be prayed for we have no outward rite at all Nor do I fee why unction may not as well be used to certifie confirmed persons of the unction from the Holy one as imposition of hands to certifie them of Gods gracious favour and goodness towards them which is made the end in the Office of Confirmation P. 26. If the several repetitions of the Lords-prayer which are to be found in our Liturgy were made immediately one after another or within a short time c. I say upon such an account we might justly be censured for using vain repetitions This wounds the Liturgy sorely if it do not strike it to the very heart for not to say that it doth appoint several Lords-prayers to be said within a short space which may truly be said it manifestly appoints repetitions of gloria Patri within a short space and this will bring us within the guilt of vain repetitions unless a reason can be given why gloria Patri may be repeated within a short space and Pater noster may not which reason Mr. D. will give ad Graecas Calendas Thus have I given you an account of Mr. D's English Book under four heads and now you will expect to have my judgment as touching his Latin Book called vindiciae sacrae Ecclesiae Anglicanae I say first that I know not what he means by his Ecclesia Anglicana doth he mean the company of true believers or good Christians really or reputatively so in England if he do quis Lacedaemoniorum vituperat why doth he make a vindication of that Church which none went about to accuse doth he mean by it the Bishops of the several Diocesses in this Kingdom of England 't is like he cannot mean them for they call themselves the Sons of the Church and we look on the Church as that to which the last complaint must be made for so our Saviour directs if thy Brother offend first tell him then take with thee two or three then tell the Church now if any one should injure a Bishop as for my part I judge Mr. D. hath grievously injured every one of them by dedicating such a Volume of raileries to them the Bishop must first tell him by himself and then take with him two or three and if he regard not them then he must tell the Church that is himself if a Bishop be the Church 'T is like by the Church he means the Church representative or Convocation now there is a Canon that denounceth an heavy penalty against those who deny the Convocation to be the Church of England by representation and I am fully resolved not to come within the reach of that Canon I love not excommengement But if Mr. D. will take up the patronage of this Church Representative his best way had been first to prove that it is the Church Representative or else the Presbyterians will say that his whole discourse is de non-ente Mr. Henry Jeanes had before he knew how things went in the world set forth a treatise which it was my hap to read over asserting the obligation that lay upon English Divines to comply with the Church but in his retractations and repentings thus he recalls himself I wonder upon what account I or any man else could think the Convocation to be the Church of England if in any sense it can be called the Church of England it was because it represented the Ministry of England and that it did not because the far major part of it were Cathedral-men Bishops Deans
most of the Fathers put together they are not much to be blamed But I must needs say that Presbyterians is now become a term that I understand not every Nonconformist who is not Congregational is in some mens mouths a Presbyterian though he never declared any dislike of Episcopacy yea though he vehemently protest that his judgment is for Episcopacy even for all and every part of Primitive Episcopacy In Dr. Heylins late History of Presbyterians a Presbyterian is sometimes one that would have the Lords day observed as a Sabbath one that thinks election and non election to be absolute and if a Presbyterian be such a one sure it would be no difficult task to prove that there were such men in the world long before Culvins name was ever heard of With other mâ—n a Presbyterian is the same with the old Non conformist and against such a Presbyterian it is that Mr. Scrivener seems to have laid his action but besides that he hath laid his Action coram non Judice I think that when the merits of the cause come to be examined he will quickly be non-suited For it will be impossible for him to prove either that such a Presbyterian is a Schismatick or that if he be a Schismatick his Schism is novel The old Non-conformist was one that could not think a Bishop to be by Divine institution an Officer of a superior Order to a Presbyter sole power of Jurisdiction and Ordination was the block he could never get over In matter of worship he could not satisfie himself to practise the Ceremonies retained and prescribed in the Church of England That the Ministers ordained in England were not true Ministers or that they might not be submitted to as such he never thought He could and did give and receive the Sacrament only sometimes he both Preached and Administred the Sacrament in private to such as were of his own opinion and perswasion If every such man must be accounted an Arian and a Schismatick he may comfort himself in this that he hath many among the Ancients who if they had lived in these days must needs have been called by the same name If such a one decline tryal by the Fathers it is only because he hath not had the good hap to read the Fathers or because he foresees the tryal will be too tedious and chargeable and might sooner be ended if only Scripture were made the Rule Mr. Scrivener is not sure such a stranger in our Israel as not to know how hard the Diocesans are put to it when the Fathers are brought against them He can tell no doubt who they be that are wont to call St. Hierom a discontented Presbyter and St. Cyprian a Popular Bishop He knows who they be that have undertaken to ruine Diocesan Episcopacy by Clement and Ignatius And it is possible he hath heard of those who did undertake to overthrow our English Hierarchy by Dr. Hammonds dissertations for Episcopacy He knows that when two were appointed to dispute against Dr. Preston in the five points the Dr. presently divided and set them at variance betwixt themselves and cannot chuse but think it very easie for the present Non-conformists if they were brought to a conference with the Prelatical to make them do execution one upon another To deal a little more closely with Mr. Scrivener he hath in the name of the Church of England and his own laid an action against a Novel Schism If the Non-conformists upon summons made shall think meet to appear to this Action doubtless they will plead not guilty they will not confess themselves guilty of causing any new schism but will averr that they proceed upon the same Principles that were laid down by the great instruments of our reformation here in England It will be replied that they oppugne Bishops they will rejoyn in the words of Dr. Stilling fleet Iren. p. 385. That they doubt not to make it evident that the main ground for setling Episcopal Government in this Nation was not accounted any pretence of Divine right but the convenience of that form of Church government to the state and condition of this Church at the time of its Reformation and that they for their parts were never asked whether Episcopal government was suitable to the condition of this Church when it was at first reformed but whether it be founded on Divine Right Now to answer them here the words of the declaration they are to make must be scanned and the particulars of those Books they are to assent and consent to must be searched if from them it do appear that he who doth without quillets declare assent and consent must receive Bishops as an higher order of Officers than Presbyters and that by Christs institution how will they be found guilty of Novellism or Schism unless Wickliff and Cranmer c. be found guilty also But perhaps it will go harder with them in the matter of Ceremonies Really it will and if for these they separate from the Church I am content they be cast for certainly it is against the whole rule of charity and humility to break off communion in all Ordinances because some one Ordinance is administred with some such ceremony as I account inexpedient or unlawful If any Church make the approving of the expedience or lawfulness of that Ceremony a necessary condition of my holding communion with her then she and not I causeth the Schism But to speak to the matter in issue The present Non-conformists are not the first that scrupled the use of the English Ceremonies Sundry of those who were martyred in Queen Maries days would never be brought to use them most of those who then fled into forreign parts both in their exile and at their return either durst not or did not care to use them Some of them for Non-conformity refused preferment some were turned out of that they had some took up with very small preferment where no eye could envy them I have sometimes thought upon it who they were that in Queen Eliz. Reign did the Church most service in disputing and writing against the Papists and I find them to have been such as either did not conform or conformed heavily and by halves I have heard it censured as an error in policy for a Court not to regard those in a time of peace whom they were forced to make use of in a time of war Let Mr. Scrivener consider whether the Conformists have strength and number sufficient to look the Papists and other adversaries in the face unless they take in the Non-conformists if they have not is it prudence to be at odds with those that must joyn with them in the day of Battel If he say they have number and strength enough let him then consider whether it may not be that some of them will prove false and treacherous or at least make a dishonourable peace I could here shew that sundry of them who most rigorously pressed conformity in Q.