the Church of England for a Constancy but hold the separate Congregations to be Lawful Churches and think themselves obliged in Conscience sometimes to Communicate with them tho' I had rather call such Occasional Dissenters and such as prefer the Worship of Dissenters for a Constancy but hold the Worship of the Church of England to be Lawful and think themselves obliged to testifie their Charity by Communicating sometimes with it who are properly Occasional Conformists I take leave also to inform you That both these sorts of Occasional Conformists do believe the Apostle's Creed and particularly the Holy Catholick Church or as the Nicene Creed has it They believe One Catholick and Apostolick Church They acknowledge the 19th Article of the Church of England That the Visible Church of Christ is a Congregation of Faithful Men in which the pure Word of God is preached and the Sacraments be duly ministred according to Christ's Ordinance in all those things that of necessity are requisite to the same That neither sort of these Occasional Conformists find any such Article in any Creed as this I believe the High Church-Party of the Church of England And thus believing they thus Reason He that believes the Holy Catholick Church takes himself to be a Member of that Church and consequently believes it his Duty to refuse Communion with no Party of Christians whose Communion does not necessitate him to Sin and no Communion of Christians who are a Visible Church of Christ within the said Description given by the said 19th Article do necessitate him to Sin They make a great difference between the Use of a Ceremony or any indifferent thing about Religion and the Imposition thereof as necessary to Communion in the Ordinances of Christ and again another difference between the Imposition thereof by any particular Church or Division of Christians on those that Communicate with them and the Separation of that Division of Christians by such Ceremony or indifferent Thing from the rest of the Catholick Church The Use therefore of a certain Ceremony is what they do not scruple as wearing a Gown or Surplice Standing at the Creed Kneeling or Standing or Sitting at the Sacrament according to the Usage of that Party of Christians with whom they Communicate Again They don't scruple the like Ceremony tho' they be imposed by the Government on any National Church or Party of Christians so as they be not made Parties to the Imposition or compelled to declare their Approbation thereof by Word or Practise It is their Judgment That all Religion is Natural or Revealed That there is no Revealed Religion nor any part of it which is not found in the Word of God That nothing ought to be imposed amongst Christians as a Term of Communion which has not its Warrant from thence according to the Sense of the Primitive Church and the whole Protestant Church at the first Reformation And they think it absurd to talk of Unrevealed Parts of Revealed Religion It is therefore their Opinion that if any Party of Christians make a Law That whoever communicates with them must use such or such an Unscriptural Posture or Ceremony and must not have Communion with any other Christians who use not the same altho ' true Churches according to the said 19th Article of the Church of England and this under the Penalty of being starved or any other severe Penalty they take that Party of Christians to be such as the Psalmist speaks of Psal 94.21 who frame Mischief by a Law They think that such Party of Christians do thereby set up an unaccountable Schism in the Catholick Church and separate themselves from it by setting up their Posts by God's and their own Thresholds by his and their making a Wall between him and them so that the Schism lies at their Door and not at theirs who in Contradiction to such a Law continue Members of the Catholick Church They are of Opinion that the Roman Catholicks are justly charged with the greatest Schism that ever was in the Christian World because they separate themselves from the Catholick Church by their new Articles of Faith and Notorious Idolatries which they impose as Terms of Communion but they pretending that the things which they impose are necessary and to be comply'd with on Peril of Damnation are not therefore so Self-condemned as that Party would be who should by such a Law concerning things indifferent separate themselves from all the rest of the Catholick Church The Occasional Conformist therefore by his Communicating with the Church of England declares That he takes it to be a sound Part of the Catholick Church and his Communion with it is Communion with the Catholick Church and not with a Party He Communicates with it because he Agrees with it in all the Essentials of Christianity tho' he Approves not of its Impositions And his Communion with other Protestants is Communion with the Catholick Church of which he takes them also to be a sound Part. By the first he declares himself an Enemy to Separation by the second to unnecessary Impositions by both a Catholick Christian And he is the more confirmed in this Practice because of the plain Tendency of the Unscriptural Terms of Communion which the High Church-Party would establish to a Re-union with Popery as is obvious to any Person who shall seriously consider them And for satisfaction therein I would refer you to avoid Repetition to the Preface of a little Discourse entituled Catholocism without Popery where this Matter is particularly Considered And the Notions therein advanc'd have been effectually Justified by the Oracle of your Party the Author of the Case of the Regale Pontisicat a Book written directly against her Majesty's Supremacy and which has received a Second Edition which asserts That the Dissenter will neither take nor give quarter will neither propose nor accept any Terms of Reconciliation Page 255. and cannot for that unless only for that Reason be angry at the High-Party's seeking or offering Reconciliation with others who may be better disposed and that the whole and only difference between that Party and the Church of Rome Page 244. and which hinders Communion is the Extents of the Pope's Supremacy which the Galliean Church have thrown off as well as they But that all the difference between the Popish French Church and the Church of England are so far Reconcilable as not to hinder Communion And proposes in the First Edition a Treaty between our Convocation and the General Assembly of the Galliean Bishops and Clergy and complains in the Margin of the Second Edition pag. 263. That the English Convocation not being suffered to sit while that of France lasted rendered any Treaty betwixt them impracticable And pag. 179. proposes it plainly as a means to this blessed End that a Bill should pass to render all those that go to Meetings uncapable of any Place of Trust or Profit in the Government And that this must be the
Heads and to make it obnoxious to the Romanists for its Invisibility And hence upon the Happy Revolution it was a Question between a very Eminent and Learned Prelate Vox Cleri P. 68. and the Prolocutor of the late Convocation What it was that distinguish'd the Church of England from other Protestant Churches The Bishop rightly affirming That the Church of England is an Equivocal Expression and was not distinguished from other Protestant Churches but by its Hierarchy and Revenues And the Prolocutor asserting That the Church of England was distinguished by its Doctrine as it stands in the Articles Liturgy and Homilies as well as by its Hierarchy And although since His Majestys happy Accession to the Throne His Pious and Princely Care of the Church hath fill'd the Archi-Episcopal and Episcopal Seats with Men of Consummate Piety Learning and Moderation whereby and by giving the Royal Assent to the Act for Indulgence He hath been our Deliverer from Tyranny in the Church as well as in the State yet it cannot be forgotten how during the Prevalency of the High Church Party in the late Reigns not Kneeling at the Sacrament not Baptizing with the Cross Hearing in Congregations which are Churches of Christ within the Definition given by the Articles of the Church were Prosecuted with the greatest Violence and Men cast out of the Church for those Reasons while Men of the most Profligate Lives Swore D n them they were for the Church of England and were admitted to the Sacrament without reserve That great Numbers of the sober Serious Subjects of England were kept out from that which was called the Church for Conscience sake and all the Prophane and Vicious let in that were willing to enter That those things that would make a Man Holy on Earth and prepare for Heaven yet would not let him into the Church and that he might be a beloved Member thereof who was not fit to live on the Earth and made most visible haste to the Devil These and the like considerations made me wonder that no Man had concerned himself to tell us plainly What the Church of England is And since the Cant of that Party is still The Church the Church I will like an Honest Lay-Christian that is not any way infected with Priest-Craft return a short Answer to the Question which may be at least of use to put some Body upon explaining it better The Articles of the Church to which all the Clergy have Subscribed and to most of which since His Majesty's happy Accession to the Throne the Dissenting Ministers have also subscrib'd expresly Teach us That the Visible Church of Christ is a Congregation of Faithful Men Article XIX in which the Pure Word of God is Preached and the Sacraments be duly Ministred according to Christ's Ordinance in all those things that of necessity are requisite to the same Now whether this Description be meant of the Universal Church or of a single Congregation 't is thence an easie Conclusion That the Church of England is that Part of the Universal Church which is Compos'd of all the Congregations of Faithful Men in England in which the Pure Word of God is preached and the Sacraments duly Ministred according to Christ's Ordinance in all those things that of necessity are requisite to the same And if this Description be allowed 't is impossible to exclude the Presbyterian Independant and Antipaedobaptist Churches from being Part of the Church of England Of the Antipaedobaptist may be the greatest doubt because they deny Infants to be capable Subjects of Baptism but nevertheless that Error excludes them not out of this Description for to the Subjects they allow to be capable and of which their whole Communion consists the Sacraments are duly Administred according to Christ's Ordinance in all those things that of necessity are requisite to the same It is therefore a wonderful thing to hear Men on one side loudly declare in the Presence of God and the Congregation That they Believe the Holy Catholick Church and yet calling their Brethren that go under those several Denominations Phanaticks Hypocrites and other odious Names and Excommunicating them out of the Church And it is no less wonderful on the other side to hear some under those several Denominations accusing those that conform to the Establisht Ceremonies with Antichristianism and denying the Church of England to be a True Church when they themselves have Subscribed to that very Article and Five or Six and Thirty more of their Thirty Nine and are really Part of the same Church And this one Consideration Justifies the Practice of those who condemn the Imposition of unnecessary things by Communicating with the Moderate Dissenters and condemn the Separating Censorious and Schismatical Humour wherever sound amongst the Dissenters by Communicating with the Conformable Part of the Church And indeed it seems to be little considered by the Generality of Protestants how great the Agreement is between all the said Parties They have the same Rules of Faith Manners and Devotion for they own the same Scripture to be of Divine Authority and a perfect Rule of Faith and Life the same Creeds are Profest by them all the same Ten Commandments are acknowledged by them all as the Divine Law and they agree to our Saviours Exposition thereof and to all the Precepts and the Ordinances and Sacraments of the Christian Religion they have the same Object of Worship the same Mediator the Inspiration of the same Holy Spirit they have the same Objects of their Hopes and Fears they fly from the same Wrath and expect the same Glory Again these several Parties do condemn the Twelve new Articles of the Roman Faith all the Idolatries of the Mass Image-Worship Praying to Saints and Angels and for the Dead Monkery 1 Tim. 4.1 2. with all the Doctrines of Demons invented by the Hypocrisy of those Lyars nor do any of them retain any thing substantial in Doctrine or Practice introduc'd by the Apostacy of the Latter Times The Disagreement among them lies only about Imposing and Refusing Circumstances of Worship Observation of Days the Use of Habits and Gestures of Forms and Ceremonies and Unscriptural Forms of Church-Government and about Subscriptions and Oaths and Laws made to enforce Mens own Inventions All which I shall briefly touch when I have in the following Propositions endeavour'd to shew what are the true Terms of Union for the whole Christian World and how all the above-mention'd Parties may enjoy this their Unity in the Church of England When our Saviour condemn'd the Jewish Divorce he grounded his Sentence upon this Foundation From the Beginning it was not so and to discover the true Terms of Christian Unity we must look back to the Rise of Christian Religion CHRISTIANITY came into this World Pure and Free without the Jewish Yoak of beggarly Elements without the Heathen Niceties of painful Rights and Ceremonies It taught to Worship God in Spirit and Truth bound Men to no
Lay-Chancellor according to the good Example of Sylvanus of old who would find fault And the Legislators would soon think of giving their Courts a Civil Process instead of their horridly abused Spiritual Weapon Excommunication Were the Presbyter restor'd to his Just Right we might soon see some good Effect of Discipline which can never be exercised to any purpose till Parish-Communion be made more pure and the Pastor's Power be restor'd One Physician may as well take the Charge of all the Bodies in London as one Bishop of their Souls and the Congregations that are gather'd from the several parts of great Cities cann't have the personal Inspection nor ready Access to the Pastoral Help nor enjoy the Advantage of that Article of the Creed Communion of Saints which ought to be provided for in a well Disciplin'd Church And this is what my Soul longs for and not without hope For he that will impartially consider the late Writings for Episcopacy particularly those of Doctor Maurice and Doctor Scot and the Writings against it particularly of Mr. Baxter and Mr. Clerk son will as I conceive find these things true First That the Roman and English Prelacy as now Exercised are wholly dropt in the Scuffle and no Foundation found for either in Scripture or Primitive Antiquity Secondly That Independency if it be meant only of the Relation between a Pastor and his Flock and his Independent Right of Exercising the Power of the Keys over them it is plainly Jure Divino but if taken in a Sense excluding National Churches taking away all the common ordinary Means of Communion among Christian Congregations and leaving the Power of Ordination and Admission to the Lord's Supper in the People hath as little Foundation in Scripture or Antiquity Thirdly That Councils are for Advice not Legislation for Concord not Domination and have no Power to make Laws for the Universal Church They can no more Alter or add to the Laws of Christ than the Jewish Priests could Add to or Alter the Laws of Moses And as there never was so there never can be a General Council and that a Visible Head of the Universal Church on Earth Monarchical or Aristocratical is a meer Chinera never design'd by GOD nor of Use to Men. Fourthly That the Episcopacy which within a certain compass of Ground provides a Person chosen by the Presbytery to a Superintendency to preside in Conventions of the Clergy within his Precinct or Diocess to be consulted and principally join in the Ordination and Confirmation of Persons who desire to be admitted to the Lord's Supper to be advised with by every Presbyter within his Precinct where any Difficulties arise concerning the Exercise of the Keys but which destroy not the Power of the Presbyter nor the Primitive Church Species has good warrant in Scripture Antiquity Reason and the Nature of the thing I say chosen by the Presbytery For even Mr. Dodwel that unaccountable Bigot to Prelacy acknowledges that Bishops were first made by Election Fifthly Episcopacy thus stated is Jure Divino as all things aagreeable to right Reason are Jure Divino that is to say Reason teaches such Things without Revelation and if Reason had not been sufficient to this End he that spent Fourty Days on Earth after his Resurrection instructing his Apostles in the Things concerning the Kingdom of God would not have Omitted to direct them herein He that was faithful only as a servant gave Rules for every Pin in the Tabernacle Hebr. 3.5 and the very Colour of the Ribbons used by the Priests And our Lord who was Faithful as a Son over his own House would not have Omitted a Matter of such Importance So when Christ had Instituted the Office of Presbyters or Bishops and the Apostle given an Account of and Instructions for their Office there was no need to Institute the Method of their Concord which right Reason taught Men of all sorts of Learning as Philosophers Physicians c. Again Presbytery if it mean only an Equality of Gospel Ministers by the Institution of Christ it is Jure Divino as plain as Words can make it if it be meant the Form of Government so diversify'd as is usually meant by that Word it is not Jure Divino having no Reveal'd Institution And Reason taught all the Christian Church to appoint a President Bishop for Life and nothing but the Rise of Popish Prelacy could make the other Method seem Reasonable and Calvin himself as I take it fell into it out of Necessity and not out of Choice But surely this Part of Church Government is no more determin'd by Revelation than the Form of Civil Government Sixthly While under the Notion of CHVRCH GOVERNMENT the Clergy encroach on the Prerogative of the Civil Power whether it be in an Episcopal or Presbyterian Form neither God nor His Majesty will have the Obedience paid them which is due and the only way to support both Civil and Ecclesiastical Government is to keep them entirely distinct and unconfounded to give to Caesar the Things that are Caesars and to God the things that are Gods To own the Divine as the Vicegerent of Christ in his Prophetical and Priestly and the Civil Magistrate as his Vicegerent in his Kingly Office Particularly the Civil Power is to appoint the Bounds of Bishopricks and so is the Twelfth Theses of that clear headed and accurately Learn'd Dr. Isaac Barrow By the Laws of God and according to Ancient Practice Princes may Model the Bounds of Ecclesiastical Jurisdiction Erect Bishopricks Enlarge Diminish or Transfer them as they please Thus he where by Princes he necessarily intends the Legislative Power where-ever 't is placed by the Respective Constitution of Christian Kingdoms Seventhly Were these things well consider'd the Controversie between the Episcopal and Presbyterian would be certainly reconcil'd and even the Independent and Antipoedobaptist would probably be folded if the Terms of Union which the Church prescribes did not keep them out Which will come next to be consider'd after I have premised the few following short Propositions First Proposition When God bringing his First-begotten into the World commanded all his Angels to Worship him Hebr. 1.6 Luke 2.14 their Song was Glory to God on High on Earth Peace and good Will towards Men But while Christians have join'd with the Heavenly Host in the First Clause of that Song they have neglected the two other Parts thereof and for want of Peace on Earth the former and latter Clauses have made us yet but little Harmony Second Proposition The Eternal Father hath called himself The God of Peace Rom. 15.33 the Blessed Jesus is The Prince of Peace Rom. 16.20 the great Legacy which he left behind Him Isai 9.6 was His Peace and The Gospel of Peace John 14.27 is the great Instrument of Erecting that Kingdom of which Peace is one of the greatest Glories Till God give his People the Blessing of Peace we can't expect that Happy Time
when all the ends of the Earth shall fear him Psal 67.7 and his Name will never be Hallow'd to purpose Mat. 6.9 10. nor his Will be done on Earth as it is in Heaven till this Kingdom of his be come Third Proposition The Methods which Men have taken to attain Peace have been various Conquerors have endeavour'd it by making Mankind Slaves and reducing the World under an Universal Monarchy Mark 9.38 Luke 9.49 54. The Apostles themselves began to be Tempted by the Antichristian Spirit and were for bringing all under their Master by Silencing first and then by Fire from Heaven Popes have attempted it The Reason of this is Plain if the Pope be Antichrist and his Reign extended to 1260 Years by pretending to Infallibility and Councils by making Canons Some Places have labour'd to attain it by an Inquisition and others by Penal-Laws concerning doubtful Matters of Speculation And of them all except the Apostles who were afterwards better Instructed we must conclude with the Apostle The way of Peace they have not known or at least not practised to walk therein Fourth Proposition Ever since the Fall of Man this Lower Creation hath been a Stage of War Gen. 3.15 the Seed of the Woman and of the Serpent have been in constant Action 1 John 3.8 Our Saviour came to Destroy the Works of the Devil Eph. 2.2 whilst the Spirit that works in the Children of Disobedience keeps up his Works with all Diligence and therefore there is no Peace saith God Isai 57.21 to the Wicked Peace without Holiness is impossible and the World seeks it in vain The Apostle Instructs us to follow Peace with all Men and Holiness Hebr. 12.14 and the Prophet assures us Isai 32.17 That the Work of Righteousness shall be Peace and the Effect of Righteousness Quietness and Assurance for ever And that when God hath wrought all our Works in us Isai 26.12 He will Ordain Peace for us Fifth Proposition It is therefore Impudent Folly for men to Apprehend that they can have Peace with one another while they are at open Enmity with God He that hath all Mens Hearts in His hand will manage them so that his own Word shall be Establish'd if Men will not join in the Practice of Things in the Theory of which they all agree they will be still the Instruments of Divine Vengeance on one another And therefore if Magistrates would labour for Peace they must lay the Foundation thereof in the Reformation of Manners and be very Cautious of making Laws about Matters of Speculation For our Saviour hath told us John 1.17 That if any will do his Will he shall know of the Doctrine the way to know more is to Practise what we do know Otherwise Sixth Proposition While Men Dispute with Vehemency and turn Divinity into the most Abstruse and Exquisite fine Notions they make Christianity unintelligible and distinguish all Religion out of the World They Impose on the Credulous confound mean Capacities divide Christians into Sects and every Sect Adores its own Distinguishing Character till if the Question be what Religion a Man is of 'T is Answer'd A PAPIST A CHVRCH OF ENGLAND MAN A PRESBYTERIAN AN INDEPENDENT AN ANTIPOEDO BAPTIST But no Man does and who can truly answer I 'm a Christian Seventh Proposition True Religion is the Bond of Union Isai 11.9 When the Earth shall be full of the Knowledge of the Lord as the Waters cover the Sea Isai 2.4 Mich. 4.3 then Men shall beat their Swords into Plow-shares and their Spears into Pruning-hooks Then Nation shall not lift up Sword against Nation nor shall they learn War any more then nothing shall hurt or destroy in all God's Holy Mountain And since it is evident that although Actions are Belief is not within the Power and Reach of Humane Law and that the Generality of Mankind never will without a Miraculous Power and Extraordinary Revelation agree on the Matters so hotly Disputed even among Protestants 't is worth the while to consider what are the probable Means which the Scripture hath Reveal'd and which it is our Duty to Use for attaining an Universal Peace among Christians There is a Rock on which our Saviour promis'd to build his Church that the Gates of Hell should not prevail against it So solemn a Promise requires a Serious Consideration for as the Papists taking it to be the Person of Peter and his Successors have by that Mistake concerning this Rock laid the Foundation of the Antichristian Kingdom so the Kingdom of CHRIST MEDIATOR is truly and surely built upon this Rock which our Saviour intends in that Promise and that is Matt. 16.18 That JESVS CHRIST IS THE SON OF THE LIVING GOD. Ye believe in God John 14.1 believe also in me was the Substance of our Saviour's Doctrine and the Apostles Creed I believe that Jesus Christ is the Son of the living God was Martha's Creed Mark 16.18 John 11.17 And he that Confesseth That Jesus Christ is come in the Flesh God dwelleth in him and he in God John 1.4 It is the end of Writing the Gospel and this saith the Apostle is the Word of Faith That if we confess with our Mouth the Lord Jesus John 20.31 Rom. 10.8 9. and believe in our Hearts that God hath raised him from the Dead we shall be saved And accordingly upon his Profession of the Creed Acts 8.37 I believe that Jesus Christ is the Son of God the Ethiopian Eunuch who before believed in God was Baptised and the words of Baptism instructed him as they do us in the Foundation of the Christian Church And before any other Creed was made the Effect of this Creed was Miraculous both with respect to the Holy Lives of those that profess'd it and the great Encrease of the Number of such Now what was sufficient in the first Ages was so to after-Ages and is so now 1 Cor. 3.11 For other Foundation can no Man lay than that which is laid already was a Truth in St. Paul's Time The Apostles Creed and the other Creeds subscribed to by the Church of England are not Additions to but Paraphrases of this Creed or Truths which necessarily follow from the Belief thereof and many of the Articles thereof were added in After-Ages in contradiction to the several Heresies which rose at several Times to the endangering that Foundation For Instance Iraeneus Adv. Haeres Lib. 1. cap. 19 20 21 22 23 c. all the Hereticks mention'd by Iraeneus wherewith the Devil vext the Church for the first Three Hundred Years were for a Plurality of Created Gods whom they held also to be Creators and for this reason it should seem were those Words MAKER OF HEAVEN AND EARTH added which were not in the Creed called the Apostles for many Years as appears in the Symbol recited by Marcellus Ancyranus in the Confession of Faith which he
because he hath not Five Nay he that hath but one may improve it to Salvation though he never understood School-Divinity nor the Power of the Church in Decreeing Ceremonies But though I might I will not presume to name those Truths or Terms of Union the Moderate of all the aforesaid Persuasions will easily agree therein And to the Consideration of the Sons of Peace I leave the Particulars though I think I may say That the Articles of the Church to which the Dissenters do Subscribe contain them all But it will still be Objected That though an Assent to those Doctrinal Articles to which the Dissenters have Subscribed and which include Scripture as the Rule of Faith and Manners and thence Collect Rules of Faith Practice and Devotion were made the Terms of Admission into the Church of England yet there remain many things in Point of Practice which keep up Differences and divide us into Parties as I. Forms of Prayers II. Habits of the Clergy III. Presentations IV. The Cross in Baptism V. Kneeling at the Sacrament VI. God-fathers and Godmothers VII Holy-Days VIII Ordination of Ministers Subscription and Oaths on one Hand Objections Antipathy and Prejudices against all these things and some Indecencies on the other hand And I will shortly touch on all these Heads when I have premis'd First Indifferent Things used in Religion or by Religious Men and suffer'd to remain according to their Nature were never the occasion of Division and Indifferent Things enforc'd by Laws have ever caused Divisions in the Christian World To instance in the Church of England kneeling at the Sacrament is impos'd and keeps out Thousands of Good Christians out of the Establish'd part of the Church whereas sitting when we sing Psalms is not commanded but the Posture has obtained in all Assemblies as well of the Church as of the Dissenters We have had abundance of Paper spoil'd in Writing for and against Kneeling at the Sacrament but not a Page for or against Sitting when Psalms are Sung And yet we may Argue as strongly against Sitting when we Praise God as against Kneeling at the Sacrament abstracted from the Imposition We do not pretend to an Uniformity in Time but in some Churches the Parish meet at Nine in some at Ten in others not till Eleven yet the Church of England never received any prejudice by the want of Uniformity therein The Surplice has even divided the Martyrs among themselves being an indifferent thing impos'd wearing black Cloaths is used by Conformable Men and the Teachers among all the Dissenters indifferently and yet one may prove the Unlawfulness of the Clergy's wearing Black with as strong Arguments as any Man can use against wearing White But when Men will be giving Religious Significations to Insignificant Things we see what comes on 't Imposition is warring against the Nature of Man Adam in Innocency fell by the Breach of a Positive Law concerning a Matter in it self indifferent abstracted from the Sanction of the Law although it receiv'd the Sanction from GOD Himself And it must be highly unreasonable for Men to expect from fallen Man that Obedience which was not paid by Adam to GOD Himself except at least their Power to Command were as Evident as His. The Right Reverend Prelate Doctor Jeremy Taylor tells us in his Liberty of Prophecying That he that makes an Article of Faith or a Term of Church-Communion without a Divine Authority chalks out a new way to the Devil The Incomparable Chillingworth and the Excellent Hale of Eaton have fix'd the Name of Schismaticks on the Imposers of unnecessary things And certainly he that in Matters of Religion makes indifferent things necessary Usurps Power Superiour to Christ and his Apostles yea to GOD Himself for they thought fit to leave them indifferent Job 40.12 And shall he that contendeth with the Almighty instruct Him If it was not well done he that reproveth GOD let him answer it As for the Appointing of Churches and Places and Times for Assembling and Circumstances of the like nature Reason makes such Appointments necessary but still without Restraint as to other Places or Times and such Appointments fall not under the Notion of Indifferent Things 'T is an absurd way of Arguing That the Church may command Indifferent Things because Things Good are Commanded and Evil Forbid by God and they have no other way of Exerting their Power Would they be Greater or Wiser than their Master Our Saviour died to bear witness to the Truth and the single Truth that he immediately died to bear witness unto was That He was a King And I know no Man or Church that has any thing to do to mend our Saviour's Institutions Their Power in Religious Matters is to enforce what He has commanded and to restrain from what he has forbidden and accordingly to Administer Rewards and Punishments This is Power and Work enough for Souls that are sincere and wherever any Power on Earth hath been found making such Additions they have also been found entirely negligent of what is commanded or forbid by God and their whole Zeal hath been employ'd in enforcing their own Innovations Christians as well as Jews have made void the Commandments of GOD through Mens Traditions But to Reflect a little upon the several Particulars above-mentioned Form of Prayer I. I am of Opinion That a Set Form of Prayer appointed to be read in all Churches which receive Maintenance from the Government The beginning of the Preaching of John the Baptist was the beginning of the Gospel and yet John taught his disciples and our Saviour his a Form of Prayer is not only lawful but desirable yet so as no Man be compell'd to use it against his Judgment or Conscience For a Form of Prayer Compos'd in Scripture Language or according to the Sense of Scripture is certainly Dictated by the Spirit and is according to the mind thereof and he who joins in that Prayer hath two Advantages which he that joins with an Extempore Prayer hath not First He is not bound to Reflection upon the Expressions of the Minister which is necessary in the other Case 1. To understand his Meaning 2. To judge whether it be sit to join with him in what he says And Secondly He that joins with a Scriptural Form hath consequently greater Liberty of Thought and may while the Prayer is Reading enlarge in his own Meditations and receive with greater freedom whatsoever immediate Influences the Holy Spirit may please to afford But there are Multitudes who cann't use a Form of Prayer without Formality And really the variety that is in the Temper and Genius of Men makes all unnecessary Impositions grievances to the World Nitimur invetitum is a great Truth though it be not an Article of Faith but the continual Fluctuation of Humane Affairs makes it necessary that the Minister use himself to a readiness of applying Extempore to the Throne of Grace upon extraordinary occasions which is a Liberty not
deny'd by the Church to their Clergy and is used by many of them before their Sermons And how far the Spirit of GOD may influence the Heart and Tongue of the Ambassadors of our Saviour by immediate Assistances Rom. 8.15 26 27. I refer to the Texts in the Margent for satisfaction Joh. 14.17 For should I use the Language of Scripture otherwise than by referring to the Texts themselves many pretended Protestant Readers would unwarily or from a worse Principle call it Cant and yet after all the Prejudices and Arguments against a Form they who attend constantly in the Congregations of the Dissenters do know that many of the Teachers in those Congregations come very near to a Form in their Prayers though called Extempore and if the Minister should vary every Word in every Prayer yet 't is still a Form to the Congregation Of the Habits of the Clergy II. If the Habits of the Clergy were only used for Distinction and Decency and not made Sacramental viz. To be an outward visible sign of an inward spiritual Grace I do not think any Man wou'd be frighted out of the Church by seeing a Reader in White and the conveniency of a Gown wou'd certainly carry it for a Gown against a Cloak though we have an account of Paul's Cloak 2 Tim. 4.18 but not of his Gown if it were once declared That there is no more Holiness in a Clergy Man's Gown than in an Alderman's And I do not believe that St. Paul us'd to Preach in his Cloak For if he did being so constant a Preacher he would not have left it behind him at Troas Of Presentations III. As for Presentations and Patronages it must be acknowledged That in the Primitive Times the People did choose their own Pastors and it seems most reasonable that they should have a Negative Voice For why should I have a Pastor put on my Soul any more than a Physician upon my Body or a Lawyer upon my Estate But in Truth there being no positive Divine Command in this Matter it is convenient in a depraved Age that Patrons Nominate the Persons that the People chuse and the Bishop Approve for I doubt that in many Parishes the Majority would not of themselves chuse the most pious Divine and the People are not so well qualified for an Election as they were in the Primitive Times The Cross in Baptism IV. No Man can give me any Reason for continuing the Cross at Baptism if the Practice was Ancient yet from the beginning it was not so and if Custom without Reason make any Person fond thereof it may be left Indifferent Kneeling at the Sacrament V. The same may be said of Kneeling at the Lord's Supper that it was not used in the First Ages is most evident for Kneeling on the Lord's Days was forbidden and to this Day remains Condemn'd by the Twentieth Canon of the Council of Nice and consequently Kneeling at the Sacrament Our Saviour Represents the State of Glory by an Allusion to this Sacrament that his Apostles should Eat and Drink at his Table in his Kingdom and sit on Thrones That Posture which is the Eating and Drinking Posture by the respective Customs of Nations is the proper Posture for this Ordinance but were no Posture imposed there would be no Quarrelling about this matter and it is probable that the Posture of Sitting when we Sing came from the Posture used in the Eucharist As to the Matter of the Test perhaps it may be used by the Divine Providence to be a great Means of Reformation for if Discipline were Restored till which Time only the Curses on Ash-Wednesdays are to be used as the Rubrick informs us and were Posture left Indifferent and no Man admitted to the Lord's Supper who could not give a good Account of the Fundamentals of Christian Religion viz. those Articles which shall be the Terms of Union and who shall not also give Satisfactory Evidence to the Pastor of the Congregation establish'd or allow'd with whom he desires to Communicate that he is not tainted with Vice of any kind no serious Man would wish the Test Abolish'd Religion and Vertue would be promoted thereby and the Kingdom would soon enjoy a Pious Magistracy But as it is I have heard it call'd an Outragious Press of the Devils Servants to the most inward Rites of Christianity and many believe that to make the Sacrament a Test for Civil Offices where the Church is without Church-Discipline is unsuitable to the Institution Nature and Ends of the Sacrament dangerous to the Government and to the Souls of Men grounded on no solid Reason insufficient to secure against Popery of Use only to Exclude good Subjects and Destructive to the true Interest of any Protestant Kingdom Of God-Fathers and God-Mothers VI. God-Fathers and God-Mothers were an useful sort of People in Times of Persecution and would be so now if not made necessary to Baptism but used as they were at their first Invention But if instead of the Undertaking for the Religious Education of the Child in case of the Parents Neglect or Death they must Exclude the Parent from his proper Office and never more take care of the Child which is the Case of most of the Church-Children now in England Pudet haec Opprobria nobis sure no Man can desire to continue it as it is Of Holy-Days VII He that can find me out a Christian Holy-Day in the New Testament besides the Lord's-Day or any mention made of them except in such Texts as Condemn them shall have my Thanks and I will not be wanting to acknowledge the Favour to him who shall discover any other Original of them than is before-mentioned in this Discourse And if Men would be contented to give God the first Day of the Week being one in seven I 'm apt to believe the laying aside all other Anniversary Holy-Days for the whole Church would neither displease God nor good Men and we need them not to oblige either Jews or Gentiles Indeed were they declared as they are of Humane Institution and only convenient for Relaxation from Labour the Ease of Servants and such prudent Purposes the great Objections against them would be Answer'd and a Law concerning them like that of 5 Eliz. Cap. 5. concerning Lent would do the Business and no Man would object against beginning such Days of Diversion with Solemn seeking the Divine Blessing in Publick Assemblies And yet if any Men or Church desire to continue them as they are without Imposition the Fourteenth of the Romans perhaps hath made them a Toleration though it must be acknowledged That the Days there intended had originally a Divine Institution As to occasional Days appointed by Authority for Fasting and Praying or Feasting and Thanksgiving whether pro hac vice only or Annual with Respect to some National Deliverance they are not scrupled by any English Protestant and are Authorised by Presidents in the Jewish Church Of Ordination VIII We read of
Ordination by laying on of Paul's Hands 1 Tim. 4.14 2 Tim. 1.6 and also of Ordination by laying on the Hands of the Presbytery The Primitive Church joined together the Bishops and Presbyters in Ordination and that will Please and Unite the Episcopal and Presbyterian And I don't know whether if any Independent or Antipoedobaptist be fond thereof it should be any Difficulty to the Church of England to let them Admit their Pastor with what Ceremonies they please so as he be willing to submit thereto perhaps they will have the better Opinion of him and he have advantage of doing more good And as for Reordination 't is but Confirming Ordinations made by Presbyters by Act of Parliament which is no new thing and that Affair will be settled without determining that difficult Point of Controversie Many of the Incumbrances on Conformity are removed particularly that which related to the Illegally Imposed Covenant and the Oxford Oath and if Subscription to the Terms of Union by all that shall receive Imployment in the Established Church together with fit Qualifications and a Sober Religious and Godly Life were accepted instead of all other Subscriptions and Oaths how happy should we see the Church of England Lastly These things would Answer the Objections and Remove the Antipathies and Prejudices of the Dissenters And as for the Indecencies justly complain'd of amongst some of them by those of the Established Part of the Church they do already sensibly Decay and would soon vanish away Good Manners is certainly as agreeable in Church as out of it and there is no necessity of being Guilty of Irreverence to avoid Superstition The Apostle advised the Women in the Church to have a covering on their heads 1 Cor. 11.10 because of the Angels And if the Angels gather the Devotion of our Souls from the Posture of our Bodies were it for no other Reason Men would neither Sleep nor Loll nor put on their Hats in Publick or Allow'd Assemblies especially they who keep them off all the Week besides The Service of the Body as well as the Soul is owing to him from whom the Glory of both is expected And the Apostle as if he had fore-seen the Folly of some People in this Matter expresly exhorts us to Present our Bodies a living Sacrifice holy and acceptable to GOD which is our reasonable Service But yet I 'm not so Sanguine as to believe it a Matter probable to be effected to bring the Episcopal Presbyterian Independent and Antipoedobaptist so near together immediately as that they should agree in one Mode of Worship or Form of Divine Service and yet I conceive they may be all United in the Church of England and under the Government of the Bishops without hurting their Consciences on the one side or cutting a Hem off the Surplice on the other And to this purpose I would propose I. That by a New Act of Vniformity Moderate Men may be comprehended and the Tolerable Tolerated II. That an Act of Parliament be pass'd for the more Positive Settling and Limitting the Bishops Courts and give them a Process suitable to their Civil Constitution III. That the Power of Excommunication and Absolution be restor'd to the Parish Pastor for Matter of Immorality or Gross Heresie and the Proof thereof be transmitted to the Court kept for that Diocess IV. That all the Teachers in Dissenting Congregations do make themselves personally known to the Diocesan and own his Civil Jurisdiction within his Diocess according to Law and Enter the Places of their Assemblies with him And that all Dissenters submit to the Conusance of those Courts if they are accus'd of Immoralities who may there have a Civil Punishment V. That because very many of His Majesty's Subjects are and probably will continue under the above-mentioned Denominations it might be advisable that the several distinguish'd Parties choose their Representatives to Assist at a Convocation in Matters of Manners and Good Life and other things which are not in Controversie VI. The Providence of God in the Instance of London-derry did shew us that all Endeavours of Agreement are blest by Miraculous and Extraordinary Appearances of the Divine Goodness And though we are not Besieged in England yet I doubt we are under an equal necessity of Unity and Concord in order to preserve to our selves and Posterity both the Commandments and the Creed And if the Episcopal Party though they will be render'd much more Numerous by such Comprehension reserving to themselves both the Property and Profits of the Church would nevertheless allow the Dissenters the Morning and Evening Hours for their Lectures and Assemblies they Engaging not to meddle with those Matters in Controversie which distinguish Parties amongst us but only to endeavour the Good of Souls which is the Interest and Duty of all Parties they would grow together insensibly and we should be in a short time the Happiest Nation on the Earth FINIS Books Printed for J. Lawrence at the Angel in the Poultry MR. Pool's English Annotations in Two Volumes Folio The Works of the Reverend Mr. Stephen Charnock B. D. in Two Volumes Folio The Life of the Reverend Mr. Richard Baxter with the History of the Times he lived in Written by himself Folio A Sermon Preach'd at the Interrment of Mr. Samuel Stephens Quarto A Sermon Preach'd at the Assizes at Buckingbam July 5. 1692. by Mr. John Howard Rector of Marston-Trussel Quarto The Evil of our Days with the Remedy of it A Sermon preach'd at a Visitation at Rothwell in Northamptonshire â—ctob 12 1697. By the same Author A Sermon preach'd before the Lord Mayor and Aldermen of the City of London at St. Mary-le-Bow Jan. 30. 1693. A Thanksgiving Sermon before the Lord Mayor Aldermen and Citizens of London at St. Mary-le-Bow April 16. 1696. Both by Will. Stephens B. D. Rector of Sutton in Surrey Quarto Mr. Lorimer's Apology for the Ministers who Subscribed to the Stating of the Truths and Errors in Mr. William's Book in Answer to Mr. Irail's Letter to a Minister in the Country Quarto Mr Lorimer's Remarks on Mr. Goodwin's Discourse of the Gospel Proving that the Gospel-Covenant is a Law of Grace and Answering the Objections to the contrary Quarto An Effort against Bigottry and for Christian Catholicism by Henry Chandler Quarto A Funeral Sermon occasion'd by the Death of the Eminently Pious Mrs Elizabeth Williams late Wife of the Reverend Mr. Daniel Williams Octavo A Practical Discourse concerning Vows with a Special Reference to Baptism and the Lord's-Supper Octavo Dr. Burton's Discourses of Purity Charity Repentance and seeking first the Kingdom of God Published with a Preface by Dr. John Tillotson late Archbishop of Canterbury Octavo Bishop Wilkins's Discourse of the Gift of Prayer and Preaching the Latter much Enlarged by the present Bishops of Norwich and Chichester Octavo A Free Discourse wherein the Doctrines that make for Tyranny are Display'd the Title of our Rightful and Lawful King William
any such matter The Text quoted must be understood only of the Doctrine of Moses taught by the Scribes and Pharisees for our Saviour elsewhere bids them beware of the Leaven of the Pharisees and Sadducees 16 Matt. 12. 8 Mark 15. and explains his meaning to be their Doctrine And all the Ceremonies commanded by Moses himself were such as the Lord commanded Moses 'T is therefore for these Reasons false that those that submit not to human Inventions do not abide in Christ or that they do not walk as he walk'd and the contrary appears by multitudes of Texts and the Apostle was afraid of those that observed Days and Months and Times and Years 4 Gal. 10.11 least he had bestowed on them Labour in vain 2. 'T is of Popish Original for tho' it is not the first time that I have met with this wise Observation from that Party yet I believe it will be first found in the Exposition of the Popish Seminary of Rheems upon that Place who on the word Dedication say This is the Feast of the Dedication Instituted by Judas Maccabeus Christ vouchsafed to honour and keep that Feast Instituted by him And our Hereticks vouchsafe not to pray and sacrifice for the dead used and approved by him The Dedication also of Christian Churches is warranted thereby with the Annual Memories thereof and proveth that such things may be instituted without any express Commandment in Scripture Now I won't be so uncharitable as to say that Mr. Duke took his Notion from this Passage yet I must own that I do believe it has been derived down to Mr. Duke in a true Succession from this Rhemish Seminary It is observ'd by another of the Party who proposes a Re-union with Rome Case of the Regale Page 257.259 262. that if the Terms of Communion were once so modelled as to heal our Separations the Disputes about the particular Points would soon dwindle when there was no Interest to be served by them Now the particular Points to which he refers are Purgatory Invocation of Saints half Communion Prayers in an unknown Tongue Images Transubstantiation Adoration of the Host and the Pope's Supremacy but notwithstanding these things opening our Communion to one another may be procured he says without any Crime at all Alass good Reader and will not these disputes hinder Communion But the Papists must be allowed Occasional Conformity and must Disputes about Ceremonies exclude Christians whose Religion is all in the Bible from being in Christ These things are Popish all over 3. 'T is irrational for can any Man in his Wits that is not strangely infected with Priestcraft believe that one great end of our Saviour's coming was to take away the Ceremonial part of the Law of Moses which was Instituted by God himself even so particularly that the Colour of the Lace the Tingling of the Bells 28 Ex. 28. 28 Ex. 35. 26 Ex. 5.6 the number of the Loops and Taches of the Tabernacle were determined and that he yet should leave it to any Mortal Man or Men to Institute another Ceremonial Law and make Obedience to it necessary to Christian Communion Suppose the Jewish Church in our Saviour's Time had made a Canon that Circumcision should not admit into the Church but that after the Child was Circumcised he must be received into the Church by Printing the Tree of the Knowledge of Good and Evil on his Forehead can any Man believe that our Saviour would have allowed such an Addition to the Divine Institution Besides suppose that it were clear that our Saviour did observe the Feast of the Dedication there is no reason for any such Conclusion from such Premisses as this Author draws from them if the Dissenters scrupled to observe the 5th of November the Cases might be something paralled it being an Anniversary appointed by the State to commemorate a National Deliverance above 1500 Years after the Establishment of the Christian Religion But suppose the Jewish Church had besides the Sabbath appointed one Day to remember the Creation of the Light another Feast to Commemorate the making of the Firmament a third to bless God for making the Sun and Moon and a fourth for the Creation of Man and a fifth for the Creation of Eve a sixth to remember Abraham's going out of Ur a seventh for Noah's going into the Ark and so forth what can we think our Saviour would have said to such Institutions Again whereas at the Institution of the Passover 12 Ex. 11. the People were to eat it with their Loins girt their Shoes on their Feet and their Staffs in their Hands suppose the Jewish Church had made a Canon that all should kneel when they eat the Passover can we imagine that our Saviour would have approved of such a Canon altho' it doth not appear that he took the Posture to be any necessary part of the Institution 4. Surely I need not use many words to shew that this Censure is Vncharitable when the Papists in the Irish Rebellion had made the Protestants turn Papists they knock'd them on the head while as they said they were in a good Mood that they might send them to Heaven but this Author turns Men out of Christ and consequently sends them to the Devil tho' they comply with the Gospel in every thing to be found from the beginning of St. Matthew to the end of the Revelations This is no part of the Imitation of Christ I think it an exceeding strange effect of Priestcraft that ingenious Men should be thus grosly mistaken but that when they have made whip Syllabub nothing will serve them but to present it to the Queen this is rude and ridiculous I believe in my Conscience that Her Majesty understands and practices true Christianity and imitates our Saviour acceptably to God and much better than any one of Mr. Duke's Party and I do not believe that she is in any danger of being misled by such Guides But Her Subjects are not so wise and it may make People Surfeit of a Dish when they are told that it was at the Queens Table especially when every thing but the Sauce is really excellent I am abundantly satisfied that the true Reason that Christianity has lost ground in the World is the Priests pretending to be wiser their the Scriptures would make them All the Books of Irenaeus written in the 2d Century are one continued Proof hereof He charges those against whom he wrote that they pretended to observe more then was commanded which he Animadverts upon as preferring their own Diligence to God himself 'T is with him a concluding Argument that such things are not in Scriptures and therefore no part of Revealed Religion Acoording to their Doctrine says he Peter was imperfect and so were the other Apostles and it behoves them to rise again and become these Men's Disciples but this adds he is ridiculous And says St. Hierom Omnia ea quae absque Testimonio Scripturarum
this Realm provided alway that no Canons Constitutions or Ordinance shall be made or put in Execution within this Realm by Authority of the Convocation of the Clergy which shall be contrariant or Repugnant to the King's Prerogative Royal or the Customs Laws or Statutes of this Realm any thing contained in this Act to the contrary hereof notwithstanding And in the close of the said Act it follows Provided that such Canons Constitutions and Synodals Provincial being already made which be not contrariant nor repugnant to the Laws Statutes and Customs of this Realm nor to the damage or hurt of the King's Prerogative Royal shall now still be used and executed as they were before the making of this Act till such time as they be viewed searched or otherwise ordered and determined by the said Two and Thirty Persons or the more part of them according to the Tenor Form and effect of this present Act. But nothing being done in pursuance of this Power vested in that King thereby the same was again Enacted by Stat. 27. H. 8. c. 15. But the Power of Popery rendring that Law also Ineffectual it was again by Stat. 35. H. 8. c. 16. Enacted That that King should still have the same Authority during his Life But still nothing was done for the Priests chose rather to continue the Canons and Constitutions and Laws Ecclesiastical in the uncertainty in which they were left by the said Stat. 25. H. 8. c. 19. than that the King and Sixteen of the Temporalty should intermeddle in Matters Ecclesiastical But King H. 8. died and left the Ecclesiastical Constitutions as the were unestablish'd by the last mentioned Statute And the Reformation having made a considerable Progress in the Reign of Edw. 6. the like Power and Authority was again given to that King by Stat. 3. and 4. Ed. 6. c. 11. But still the Old Leaven remained and nothing was done in his short Reign and Popery returning to its Vigor under the Reign of Queen Mary the aforesaid Stat. of 25 H. 8. c. 14. was Repealed by Stat. 1. and 2 Phil. and Mary c. 8. And although that Act was Revived again by the Act of 1 Eliz. c. 1. yet that Authority which had been given to King H. 8. and King Edw. 6. seems not to be given by that Act to Q. Eliz. But by the same Act the High Commission Court was created to Act under the Queen's Prerogative which was quite another sort of Authority and left the Laws Ecclesiastical as they were left by the Stat. 25. H. 8. c. 19. And the High Commission being since found inconvenient and condemned by Law it seems to me that something remains to be done for the Establishment of the Church And therefore tho' I impute it to the Prevalency of Popery that all those Statutes were of no Effect yet I would hope that the Divine Providence did permit so many Laws of that Kind to be made with a design that they might be Presidents for the like Authority to be vested in our most Gracious Sovereign Queen Anne whose Life hath set a rare Example of Christian Piety whose Reign the Almighty hath blest with the best Bishops that ever fill'd the English Sees and whose Care of all her Subjects hath been so often Exprest with such moving Accents from the Throne of whose Affection to the Church of England no Man can doubt and who may easily render it a Means and Pattern of Union to all the Protestant Churches and in a short time to the whole Christian World I write not this without Ground but with good Reason and some Glimpse of Hope Had any of the said Statutes in the Reign of H. 8. been pursued Popery had been further establish'd And in the short Reign of Edw. 6. Things were yet in great Confusion Matters in Controversie had not been fully discust Laymen-had but just got the Bible which is the Instructions left by our Blessed Saviour into their Hands and therefore could not so well judge whether his Ambassadors followed his Instructions or no. Humane Inventions had so long been made Equal to Divine Institutions that it was not easie at that time to distinguish them And considering the gross Ignorance that abounded among the Clergy when the Transition was made from Popery to the Protestant Religion by Queen Elizabeth it is wonderful that the Reformation should have made so great a Progress as it did in her Reign During the Reign of King James the First the Spanish and French Matches the Cowardise and yet the Ambition of that King diverted his Thoughts to other Matters than the Establishment of the Church but yet a step was made towards it by the new Translation of the Bible which was made in his Reign During the Reign of King Charles the First the Cassandrian Design of a Re-union to Rome was pursued with great Industry and therefore no wonder that a better Establishment of the Church was not attempted in his Reign And perhaps till the Mischief of Enthusiasm had shewed us the necessity of a National Church it would have been difficult to have brought the Dissenters to any Reasonable Terms of Union and therefore the first Opportunity which seems to me to have presented it self for such an Attempt was at the Restoration of the Royal Family when it was in the Power of King Charles the Second to have Establish'd the Church on such Foundations as would easily have taken into her Communion almost all Denominations of Christians who had not cast oft the Ordinances of Christ and their Allegiance to the Civil Government But the foreign Education of the Royal Brothers had sixt their Inclinations to a Union with France and Rome and the Fear under which King Charles the Second laboured was not lest the Dissenters should not comply with the Act of Uniformity but lest they should One Party was to be turn'd out that another might be brought in So that this time was not improved towards our Union But after that Popery appear'd barefac'd under the late King James the Second and Advances were made both by the Church-Party and the Dissenters towards Union at the Revolution that Season was look'd upon as a happy Juncture for such an Attempt But to speak my Mind freely although I think no Man can give an Instance wherein his late Majesty King William shewed any want of Affection to this National Church yet his Education under another sort of Church-Government did as I apprehend cause the Church Party to take Umbrage as if he designed to bend the Constitution in the Church too much toward the Dissenter And might also occasion in the Dissenter Expectations of greater Concessions than are necessary to Peace and Unity But the Mischiefs of Enthusiasm in the late Times the Persecution of the Episcopal Party then and of the Dissenters in the Reign of King Charles the Second and the terrible Visage of returning Popery under the late King James have occasioned great Thoughts of Heart All
things are now set in the clearest Light a better Friend to the Church can never fill the English Throne the terms of Catholick Unity are well understood both by the Clergy and many of the Laity while the Church has stood upon Stilts * Ceremonies it has been sometimes bending towards Rome and at other times towards Enthusiasm but by this means it may be unmoveably fixt upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner Stone And this in short is what I would offer on this Subject that her Majesty may receive the like Authority by Act of Parliament as that so often given to King H. 8. and after to Edw. 6. By this means instead of our being cursed once a Year on Ash-Wednesday the Church may obtain the Benefit of that Godly Discipline which the Rubrick wishes to be Restored The Liturgy of the Church of England may be made a Form to some and at least a Directory agreeable to all the Protestant Churches the Rights Powers and Priviledges of an English Convocation would be better understood and all the Attempts of the Factors of Rome and France would be defeated for ever And therefore to use the Word of the Author of the Reasons for passing the late Bill with a very little Variation they being as I conceive much more for my purpose than his Since the Security of Particulars that is the Innocent the Honest and Peaceable for no body I suppose means to incourage the wicked Seditions or to protect them in their Crimes Such as that High Church-man who has lately Publish'd a Latin Treatise to prove the present Church of England Schismatical At least this is not a Design that will bear the Light since the Peace and Prosperity of the Nation in General by the Encouragement of Industry and Increase of Trade by the Benefit and Comforts of Society by Dutiful and Chearful Submission to those whom God God has set over us in Church and State by a most Cordial and Loyal Obedience to Her Majesty and Grateful Sence of the Blessings we enjoy under Her Just and Prudent Government since the Wisdom and Piety of our Legislators the Sagacity of their Judgments the Weight and Authority of their Deliberations their Unanimity and Firmness in the Pursuit of fit and necessary Measures and the Nobleness of their Resolution in overcoming all Difficulties since the Honour and Felicity of Her Majesties most Auspicious Reign Her Reputation abroad and Interest at home the Praise and Veneration that will be paid Her now and that Renown that will attend Her to all Succeeding Ages for securing to all Posterity that unvaluable Blessing which was Established by Her famous Predecessor Queen Elizabeth of truly Glorious Memory And as Her Majesty was pleased to tell us very lately even Her present Satisfaction and what she has most at Heart And above all since the Interests of Religion and the Glory of God are so nearly concerned in this Business and that Temporal and narrow Aims may be cashiered Brotherly Love revived and the little things that divide us giving place to the more Weighty that ought to unite us We may henceforth only contend for the Faith which was once delivered and that Purity of Manners which is the necessary Effect of it Let us unanimously agree in enabling Her Majesty to give all that Security and Perfection to our most excellent Constitution which it may justly require at our Hands Nor is it the Church only that requires this 't is the State likewise which must stand or fall with Her For the sake then of our most Wise and Constituted Government which all Strangers envy and which we seem to pride our selves so much upon for the sake of our Most Gracious Sovereign than whom never any merited more at our Hands and who so pathetically presses us to perfect Peace and Union among our selves and who declares She hath nothing so much at Heart as the Welfare and Happiness of Her Subjects who manages that Treasure so carefully which we have seen formerly squandered away so profusely on French Intrigues and Whores loads her People with no Deficiencies but even Taxes her self to ease her Subjects and if the most shining Virtue and Goodness placed upon a Throne can affect us if she be as worthy to be trusted as Hen. 8. for the sake of our Countrey for whose Welfare we profess such a mighty Concern and of which we would be thought such Zealous Patriots for our own dear sakes that most powerful Motive with all Mankind and lastly even for God's sake for the Honour and Glory of his Holy Name which ought to weigh with us above all other Considerations Let us not after rejecting a Bill against Immorality be so fond of a Bill which tends only to Establish Ceremonies let us search the Scriptures and not French Presidents for the Means of Vnion least we be judged by our Blessed Saviour for rejecting the Commandments of God that we may keep our own Tradition Let us at last discern the things that belong to our Peace and God forbid that they should at any time this especially be hid from our Eyes And now Sir having offered to your Consideration such Principles as I my self act by and which I conceive are agreeable to the Opinion of most of the English Occasional Conformists and Occasional Dissenters and proposed an Expedient for the Establishment of the Church of England which I conceive far more likely to unite us than the late Bill if it had past and applied the Pathetick Arguments of one of your Party to this Expedient I shall next consider what ever seems to me remain unanswered in your Discourse And first I cannot but admire that you who have pronounc'd that Her Majesty is none of the three Estates of the Realm but the Sovereign Head of that Great Body should in the very same Page allow Her no more than a Councurrence with what Her Parliament should conceive to be reasonable for methinks conceiving what is reasonable should be at least as proper for the Head as the Members I must confess that I concur with you in believing that Her Majesties Allies would not have been offended at the Wisdom of that Bill had it past into a Law because perhaps they could not have discerned it and it would probably have been the more invisible to them because it was so conspicuous to all the Papists and Jacobites in England But as to the Prophetick Part of that Dedication how much the Dissenter would have been pleased to know the extent of his Priviledges or how contented he would be or what Advantage would accreue from such Gentle Methods or in the words of Maimburg to the French King Moyens deux voyes de Grace Maimbourg Epistle Dedicatory to the Life of Gregory the 1st or whether the first words of your Dedication do insinuate that there are some good Men who have no Sense of Religion no concern for
of one and the same Perswasion in Matters of Religion Thirdly Whether the Administration of Publick Astairs may not be in the Hands of Persons who are not of one and the same Perswasion in Matters of Religion nay of Men of opposite Principles without Confusion or tearing the Government in pieces between them and whether they may not notwithstanding draw together the same way for the Publick Good Fourthly Whether it is sit that the Corporation and Test Acts should be enfore'd or Repealed Fifthly Whether upon the whole Matter the Occasional Conformist may not be admitted into Publick Offices and Employments relating to the Government consistently with the Safety of the Established Government both in Church and State with the Wisdom of the English Nation and with the Practice of some wise Governments in the World And as to the first I answer that the Occasional Conformist is a sincere Member of the National Church who heartily approves of the Laws of the Land and chearfully pays Obedience to them and he and the Church-men are not of opposite Principles but of one and the same Perswasion in Matters of Religion If the Church-man whom you suppose the only Person fit for an Office be one that troubles not himself about Religion but believes as the Church believes and does as he sees others do I neither can judge of his Principles nor his Perswasion in Matters of Religion but if he have espoused the Religion of the Church of England with consideration and can give a Reason of the Faith or Hope that is in him he knows that the Religion of this National Church is all to be found in the Bible He is taught by the sixth Article of that Church that Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believ'd as an Article of Faith or be thought requisite or necessary to Salvation The Reason given by the 8th Article why the three Creeds ought throughly to be received and believed is for that they may be proved by most certain Warrants of Holy Scripture And as to Creeds so as to Councils we are taught by the 21st Article that things Ordained by them as necessary to Salvation have neither Strength nor Authority only as it may be declared that they be taken out of Holy Scripture Now the Occasional Conformists are herein intirely of the same mind they agree intirely in the Creeds the Lord's Prayer the Ten Commandments as contained in the Decalogue and as explained by our Saviour In the two Sacraments and every Part and Article that any Protestant can have any Colour to call a part of Christianity But I have not Inclination nor can it be expected that I should particularize every Head and Point of Religion wherein they agree but should be glad to be informed by you of any Article of Religion or Point of Doctrine wherein they differ for no Man ever called Rites and Ceremonies of humane Institution Principles or Matters of Religion I must own that they are not fully satisfied in the large Sense of that Passage in the 20th Article That the Church hath Power to decree Rites and Ceremonies nor that as the 34th Article expresses it it is sufficient as to the Ceremonies that nothing be Ordained against God's Word if the Opposition of God's Word be intended a particular express Opposition but they are of opinion that to make any Rites or Ceremonies of Humane Institution necessary to Communion especially as is aforesaid to make them Terms of Separation from the rest of the Catholick Church is against God's Word but they are extricated out of this Difficulty by the last Clause of the 34th Article it being plain by long and pungent Experience that the Ordaining of such Rites and Ceremonies is not among the Things that have been done so edifying or if this should fail yet your said Oracle is express that the 39 Articles are required from no Layman a Licence for which no Occasional Conformist will thank him The Romanists by such Ordinance have indeed edified their Babel and from things not contrary have proceeded to ordain things destructive to Christianity and so in some Measure are all such Ordinances which differ as much from Religion as Christianity does from Priestcraft But to bring this Matter a little closer I hope to make it plain that not only the Occasional Conformist but the Presbyterian and the Independent are of the same Perswasion in Matters of Religion with the Church-man and not of opposite Principles and that nothing but gross Ignorance or a wilful blind Prejudice has kept Men of either Party from being convinc'd of this Truth And to make this evident I take leave to acquaint you with plain Matter of Fact You well know that in the late times the Assembly of Divines at Westminster as also the Kirk of Scotland agreed in a Catechism called the Assemblies shorter Catechism And this Catechism was also agreed to by the Synod of the Independent Divines met at the Savoy Now after the Restauration of King Charles the 2d and particularly some time before the Popish Plot a mighty Zeal appeared against that Catechism in the Men of your Party and if I mistake not this Catechism was publickly burnt at Oxford But it happened that one Mr. Thomas Adams formerly fellow of Brazen-Nose-Colledge in Oxford being convinc'd of the Truth of what I am endeavouring to prove he in the Year 1675 wrote a Discourse Entituled The Main Principles of Christian Religion in 107 short Articles or Aphorisms generally received as being proved from Scripture now further cleared and confirmed by the Consonant Doctrine Recorded in the Articles and Homilies of the Church of England under 4 Heads Of things to be Explained 1. Believed comprehended in the Creed 2. Done in the Ten Commandments 3. Practiced in the Gospel particularly two Sacraments 4. Prayed for in the Lord's Prayer Which Discourse was Licensed Sold well and received a Second Edition in 1677 which I have but alass it was at last discovered that the 107 Articles were the Answers to the 107 Questions of the Assemblies Shorter Catechism and that hated Book was thus disper'd under the Patronage of the Articles and Homilies of the Church of England And if you will please to peruse this Book I suppose you will need no other Proof that the Occasional Conformist Presbyterian Independent and the Church-man are not of opposite Principles but of one and the same Perswasion in Matters of Religion and the Acceptation which that Discourse met with puts me in mind of a like Passage relating to the Sorbon to whom your Oracle above-mention'd desires that the Church of England may be united for when Abbas le Roy Publish'd a Discourse in France without naming the Author being a most Elegant and Pious Oration or Prayer to our Lord Jesus Christ for obtaining the Grace of a perfect Conversion the
fulsom word Schism If they did not gather separate Congregations and set them up in Opposition to the Church they would be no Dissenters notwithstanding their different Sentiments as to the Points before mention'd for there are those in the Communion of the Church who may differ in Opinion about those things and may Reason and Argue them over with one another without any Breach of Charity or of the Unity of the Church which requires not that all Men should be exactly of the same Opinion in Matters of Discipline nor nof Faith but of one Communion this preserves the Unity of the Church Well said Wolf when you speak of the Church do but mean the Church in your Creed and fare-wel the Occasional Conformist for he does none of those ill things you complain of but is Sir Humphrey your very humble Servant and very fit for an Office Page 80. Occasional Conformity has no ill Consequence and is far from inferring of no Church and no Religion at all I acknowledge with that Author that setling the true Notion of the Church and the Priesthood as Instituted by Christ is really of Consequence and therefore in that little Discourse Entituled Catholocism without Popery I did earnestly request that it might be done for the Reasons therein mentioned Page 4.5 6. And there is the more Reason to desire it because else 't is hard to judge who are of opposite Principles and not of one and the same Perswasion in Matters of Religion especially since the aforesaid Oracle alias High Church Wolf tells us that the 39 Articles are not so much as Articles of Communion Page 16. far less of Faith He tells us that they are required from no Lay-men or any other but the Clergy who are in Office That there may be an Uniformity in the Doctrine publickly Preach'd So then Uniformity in Matters that are neither Matters of Faith nor Communion Constitutes the Church or is the Church-man then the Hypocrite instead of the Occasional Conformist being obliged to Subscribe and Preach a Doctrine in the Name of God which he does not believe and are the Ceremonies and Humane Additions more considerable in the Constitution of the Church than the 39 Articles But in truth this Matter ought to be search'd to the bottom and I am led to it by the same Author who in the beginning of that Discourse observes that there is a Mistake about the word Moderation for that it appears by the Context Page 1. the Original Word means a Patient and chearful Suffering of Afflictions So that instead of 4. Phil. 5. Let your Moderation be known unto all Men being a Text against Persecution it seems 't is a Text that supposes Persecution I must say that I never met with any Body that argued Indifferency as to Religion from that Text but surely 't is violently screw'd to make it favour Persecution Page 1. But 't is observed that this word is found but once in all our Bible and the word Clergy is found no oftner Page 2. and yet what work have we about that Word Laymen are not obliged to the Articles of the Church but only the Clergy who are in Office but how if the Laymen be the Clergy that is I mean God's Clergy or Inheritance for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least in that Sense is found no where in the Bible but 1 Pet. 5.3 where St. Peter having styl'd himself a fellow Presbyter exhorts the Presbyters to their Duty to feed the Flock of God which was among them as Bishops thereof not by constraint but willingly not for filthy Lucre but of a ready Mind neither as being Lords over God's Clergy which we read Heritage but being Ensamples to the Flock Now this Epistle being Written about the Year of our Lord 64 't is remarkable that he who was an Apostle and a Partaker of the Miraculous Gifts of the Holy Ghost above 30 Years before calls himself a fellow Presbyter which for some Reason or other our Translation reads an Elder and Exhorts the Presbyters which we read Elders to Episcopize which we read taking the over-sight But the thing which I would here observe is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the late Learned Scholiast Gregory reads it out of Oecumenius is not the Priests but the People however the Priests afterwards came to engross the Name One thing I would therefore desire of the Priests that they would let us in again for a Share at least and not believe that they only are God's Clergy or Inheritance I wou'd also intreat them that they would not be the Church because tho' that word is used in the New Testament about one hundred times yet it is not once used for the Ministers without the People I know 't is pretended that the Gospel of St. Matthew where the word is twice found but no where else in any of the four Evangelists it must signifie the Ministers but not to enter now into that Controversie 't is strange that in the other 99 Places it should signifie no such thing and therefore since the People are 99 parts at least of the Church I would not have the Priests pass for the Church and if these two things be granted me I fancy we shall by and by come into a fair way of delivering the World from that Controversie about Episcopal and Presbyterian Government But I can't here omit to give you a short hint of what may perhahs be more fully discours'd elsewhere The Apostle Paul 2 Thes 2.3 Tells us that the Day of Judgment should not come till there had been an Apostacy or falling away and that Man of Sin be revealed and so goes on describing the Papacy most accurately But I must own that till I read Irenaeus that best piece of Primitive Christianity I never understood the meaning of that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that Primitive Father acquaints us that the Primitive Hereticks of whom Simon Magus was the Father Lib. 1. Cap. 30. invented a new sort of God's called Aeons of whom they imagin'd originally but four Lib. 1. Cap. 1. but were still adding new ones Lib. 2. Cap. 22. till they came to be 4380 according to the number of the hours of the Days of the Year and to carry on this Generation they began betimes to couple their Aeons as Man and Wife and one of the first couple wore Anthropos and Ecclesia Lib 1. Cap. 34. Vera Sanct Ecclesia so they called this same Goddess the Wife of Anthropos And his Anthropos they held to be above God Irenaeus Page 54 which exactly agrees with the Anthropus mentioned by the Apostle Paul in the aforecited Place And hence also we may gather who that Whore is that we read of in the Revelations even this same Wife of Anthropos which seems to me to be the Reason why in that whole Book after the third Chapter you never meet with
the word Church till after the end of the Prophecy and this perhaps is also the Reason why the Reformed Christian Church of the latter Days is called the Bride the Lamb's Wife A Bride in opposition to the Whore and the Bride the Lamb's Wife in opposition to the Wife of Anthropos But this by the way only observe that Simon Magus the Father of these Aeons was if you believe Baronius fetch'd down out of the Air by St. Peter's Prayers at Rome Anno 45 about 4 Years before St. Paul wrote the Epistle to the Thessalonians And take notice also that Irenaeus in his 33 d. Chapter of his first Book observes that Ignorance and Impudence False Zeal Fury Envy and Lust were said to be born about the same time with this same blessed couple Now Sir you must excuse me if I have no kindness for any of the Off-spring of these Folk and if I find any thing put upon me as part of Revealed Religion which appears to be begot by Anthropos on Ecclesia and if you or the Men of your Party Write as many Books as would fill the Tower of Babel in behalf of such things I shall still remember such Texts as these to the Law and to the Testimony If they speak not according to this Rule 't is because there is no Light in them 8 Is 20. Thus it is written c. I must always say of the Christianity contained in the Writings of the Sacred Penman as Josephus says of the Writings of Moses Every thing that they wrote is yet extant and we must take it as they left it Joseph Page 92. without any room for Ornament or Variation And it was by this Principle which runs throughout his whole Work that Irenaeus routed all the Hereticks and all their Army of Aeons except this couple who have plagued do plague and will plague the World till the total downfal of Antichrist for as your aforesaid Oracle in his New Association Page 2. Page 17. observes when once we leave the Institutions of God there is no stop and our Imagination is our only Rule Magna est veritas prevalebi◠But 't is high time Sir to stop least after all you should think that I here condemn the Church of England as by Law Establish'd against which I don't say one word the late designed Act not being past For I do declare I take no Church to be a Whore unless she be guilty of Idolatry for that is Spiritual Adultery in Scripture Language I could wish that none but the Great Whore were concerned with Anthropos but some Churches that are not Whores are a little guilty of Jilting now and then and are too apt to Paint and to take some parts of the Attire of an Harlot tho' they are not so and therefore I wish all honest Churches would consider what it is that will be done when it shall be said that the Marriage of the Lamb is come 19 Rev. 7. and his Wife hath made her self ready The Case of the Regale makes the only considerable Matter in Controversie between the Church and Dissenters to be Episcopacy all other Matters being easily accommodated that Episcopacy was the Heir which they said come let us kill him that the Inheritance may be ours Page 248 that he takes Episcopacy to be no indifferent thing but Instituted by Christ and confirmed by the constant Practice of the Vniversal Church of Christ in all Ages Page 254. And yet in the Shape of a Wolf Page 27. He falls very fiercely upon his Brother Wolf of Rome and calls the Pope the Grand Schismatick and why e'en because Catholick Communion is broke by the Church of Rome in the Usurpation of her Bishops over all the rest of his Fellow Bishops and confining the Catholick Church to his own Communion then it seems that is Schism in the Pope which would have been Establishing Peace and Unity and Setling our Constitution upon a sure and lasting Foundation if done by the Occasional Bill Peace at Home Page 12. But if the Pope be in the wrong what is this Episcopacy that is of Divine Right And what is a Diocess and what Texts are there that prove an Equality among Bishops which do not also prove Presbyters to be Bishops St. Peter we just now read was a Fellow Presbyter and would never have Exhorted Presbyters to act the Bishop if he had known that Presbyters and Bishops differed in Order Jure Divino Nor would St. John who Wrote his Gospel about the Year 98 about 65 Years after he had received the Miraculous Gifts of the Holy Ghost and after he came out of the boyling Oil have omitted so necessary a Matter nor would he in his 2 d. and 3 d. Epistles just before his Death have misled the Church by calling himself the Presbyter which is the first word in both those Epistles especially in his Third Epistle in which he complains of Diotrephes who lov'd the Preheminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Prelacy for not receiving him and for casting the Brethren out of the Church He would have been careful to have used the Stile of a Higher Order nay 't is plain he did not think it a Disparagement to the surviving Apostle of Jesus Christ to be styled a Presbyter but hitherto the Church of Christ remained a pure Virgin Hegesippus in Eus l. 3. c. 32. and Anthropos had not prevailed to introduce his Spouse in her stead This Parity appears from divers Places in Irenaeus in the second Century and the well known Place in St. Hierom the Confession of Binius in 1 Can. Apost is remarkable that the Names of Bishop and Presbyter were promiscuously used and not distinguish'd for above 200 Years I will add the words of the Learned Hales in his Discourse of Schism They deceive themselves and others who would perswade us that Bishops by the Institution of Christ have any Superiority above other Men except that which requires Reverence or That a Bishop is Superior by any other Law than Positivo and by the common Consent of Christians Do I then Sir Humphrey say any thing against the Constition of the Church of England not at all Jure Positivo The Priests and People are Governed by the Queen the Laws are made by Queen Lords and Commons there are as many Lord Lieutenants as Counties and Bishops as Diocesses and Archbishops as Provinces there are among the People Dukes Marquesses c. and among the Ministers Deans Arch-Deacons Prebends c. But for God's sake what Texts do you quote for the Jus Divinum either of the Monarchy limitted by our Laws and all the Subordinate Officers in the English Form of Government tho' the best in the World or for the Hierarchy of the Church of England with all its Subordinate Officers as described by Dr. Cousius in his Ecclesiae Anglicanae Politica Reprint that Book and let us have the Scriptures proving the Constitution Jure Divino in the next Edition
Publick Church-Communion since we can read the Gospel at home for I am really a Friend to the Apostle's Creed and believe the Communion of Saints which is an Article founded on express Scripture as well as the other Articles of that Creed and which must be had by joining to some Church or Congregation such as is described in the 19th Article of the Church of England But indeed if you speak of National or Provincial Churches which distinguish themselves by their own or other Mens Inventions I am of the Mind of Diogenes who would not be a Citizen of Athens because they required some separating Ceremonies whereas He took himself to be a Citizen of the World A Passage which the Pious and Ingenious Mr. Burscough in his late Discourse of Schism has Cited but whether to this Purpose let the World Judge I will not for the same Reason confine my Communion to any such Party because I am a Member of the Catholick-Church But for Ordinary Communion certainly every Christian ought to be a Member of some Congregation if he can so be and that which Consists of his Neighbours is most Agreeable to the Ends of Christian Communion And then as to Church Officers the Bible is Plain the Epistles of the Apostles Paul are full of Evidence for Bishops Presbyters and Deacons He left Tinus in Creet to Ordain Presbyters in every City Tit. 5. and 4.4 Eph. 11. He tells us that our Saviour gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the Perfecting of the Saints c. The Words are all Masculine and no Place Mentions a she Apostle or Evangelist But here let the Clergy observe the Consequence of pretending to Unscriptural Rights jure Divino which drives Men to Question whether they have any at all But let that Author and all Men know that the Ministers of the Gospel are Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4.1 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents Persons that Preside or as it is rendred are over the Church in the Lord 1 Thess 5.1.2 We read 1 Tim. 5.17 of Elders that Rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho' Presiding Presbyters a Passage one would think inconsistent with the Presbyterian Government as Opposed by the Episcopal For I know no better Description of a Bishop then a Presiding Presbyter and yet a Passage that hath been tortured to Prove Lay-Elders and to make that Government Jure Divino Indeed I know no Text so much relyed on except perhaps that 1 Tim. 4. 14. Timothy's Gift was given Him by laying on of the Hands of the Presbyters which Place the Learned Calvin himself quits as proving no such Matter Besides 't is Plain that St. Paul's Hands were laid on him too 2 Tim. 1.6 And I cannot but Observe that this Passage in this Second Epistle which was Written about Eleven Years after the First seems to fall from that inspired Writer to prevent the Mistake that Men might be led into by that other Text in the first Epistle and at the same time Insinuate that in Ordination the Bishop and Presbyters where a Church has both do best together so the same Apostle in his Second Epistle to the Corinthians Explains some Passages in his first as also some Things in his first Epistle to the Thessalonians that occasioned Mistakes are set right in the Second On the other Side 't is strange to see the Jus Divinum of Prelatical Government is founded by some on Passages that make most Strongly against it of which I shall Content my self at Present with one Instane Acts 20. 17. St. Paul from Miletus sent to Ephesius and called the Presbyters of the Church who v. 28. He says were made Bishops by the Holy Ghost this is a Place much relied on against the Difference of Order But Mr. Maurice in his Defence of Diocesan Episcopacy endeavouring to Enervate Mr. Clarkson's Argument from that Passage Quotes Ireneus L. 3. Cap. 14. Who he says being Born in the End of the First Century might have Notices from Tradition of more of St. Paul's Visitation than is Recorded by St. Luke and tells us that St. Paul having called together the Bishops and Presbyters of Ephesus and the other Neighbouring Cities c. The Text is the Presbyters Irenaeus says Bishops and Presbyters and Paul tells them that the Holy Ghost had made them Bishops Now let the Reason of Mankind Judge whether this Passage of Irenaeus be not much Stronger against Diocesan Episcopacy as it Imports a Difference of Order than the Text it self for some Prelates have endeavour'd to avoid the force of that Text by affirming that those Presbyters were all Bishops But if Irenaeus be in the right both the Bishops and Presbyters were Bishops of the Holy Ghosts making i. e. Jure Divino It seems the Apostles Rule 1 Pet. 5.5 was observed then which was about Twelve Years before that Epistle was Written viz. The Younger Presbyters did submit themselves unto the Elder tho' at the same time they were all Subject one to another and were cloathed with Humility And that this Ancient Father knew no other Difference will appear to the Impartial Reader who will consult these Passages Lib. 4. Cap. 43. Cap. 44. Cap. 52. Cap. 63. Lib. 5. Pag. 299. 322. Surely Mr. Maurice had as good let that Father alone and have wholly slid away from the Objection as he does in another Place for Mr. Clarkson making it his great Argument against Diocesan Episcopacy that it was wholly Impracticable supposing the Bishop the sole Pastor of the Diocess consisting of many Churches Pag. 226. and proving it irrefragably from Reason and the Testimony of Chrysostom and others and having mentioned Gregory Orat. 20. who Applauds the Multiplying of Bishopricks as an Excellent Art Souls being hereby better lookt after he Observes that others would have this less regarded and the Bishops Honour more Now what does Mr. Maurice say to all this why in Truth just nothing at all St. Chrysostom says that a Bishop at the Peril of his Soul is to take exact Notice of the Spiritual State of all under his Charge and constantly to perform all Pastoral Duties to the whole Flock he had need of many Thousand Eyes to look into the State of every Soul under him which of them can Digest bitter Remedies and who for want of them grow Careless Tho' he Order his own Life well if he does not exactly take Care of thee and of all that are under him to Hell he goes with the Wicked And in another Place it is very Burdensom to have the Charge of 150 Souls Now what is to be done These Matters are Plain If a Bishop be the sole Pastor of 500000 and some of them live 3000 Miles from the Bishops Pallace as for the Purpose the distance of the West-Indies from Fulham how is Chrysostom to be answered Why even by denying what he says Bishops says Mr.
Flock increased under Jacob's Gen. 30.27 and Potiphar's Affairs were best under Joseph's Care Gen. 39.3 But till the Manners of Men are greatly altered nothing should be avoided more carefully for the Publick Interest than ill Mens coming to the Sacrament least not only the Persons of Men but the Publick should suffer under the Divine Displeasure Jon. 1.12 One Jonah may endanger a Ship Gen. 19.21 and one righteous Lot may secure a Town 7. I must confess it is difficult to me to find out any plausible Reason for this Device sure it is not worth a while to make such a Test to secure a disputable Posture or to tempt all Hypocrites into the Church for 't is Ten to One that he that comes to the Sacrament because he cannot have an Employment without it is an Hypocrite And it is as many to one but the Protestant that loses an Office because he cannot so receive the Sacrament is an honest Man is a true and useful Subject 8. It cannot be an equivalent to the aforesaid Dangers that hereby some Papists may be kept from Employments for he is greatly mistaken that believes the Sacrament to be the strength of the Test Transubstantiation is the thing which the Papists cannot renounce for Men are fond of Gods of their own making but he may well communicate with the Church as by the Examples of the late King Charles the Second Obadiah Walker and others is plainly evinced And the Reason is as plain as the Fact for he either believes that we have no Gospel Priests and takes the Bread and the Wine as common Food Or if he allows our Priests Power to consecrate he may adore the Bread very conveniently upon his Knees 9. Besides Papists in disguise are no ways dreadful when they have no Protection or Favour from Court They have been happily discovered in the short time of Father Peter's Ministry and must never expect to live unknown or unhated in England any more so that upon the whole matter the sum of what I have offered is this That to make the Sacrament a Test for Civil Offices is unsuitable to the Institution Nature and Ends of the Sacrament dangerous to the Government and to the Souls of Men grounded on no solid Reason of use only to exclude good Subjects and wholly insufficient to promote the true Interest of England which is by all means consistent with Reason and Justice to promote Union among Protestants and to exclude Popery for ever I am sensible that I have not impoverished this Subject the Bounds of a Letter allow me only to hint at things but if you please to object in your Answer against the Arguments here advanced you will oblige me For I am a hearty Lover of the Blessed Sacrament a well-wisher to England easily and willingly vanquished by Reason a zealous seeker of Truth an expecter as well as desirer of Peace among all true Christians and Your Humble Servant Printed for Jonathan Robinson at the Golden-Lion in St. Paul's Church-Yard THE Works of Bishop Hopkins in one Volume Expository Notes and Practical Observations on the Four Evangelists By William Burkitt M. A. The Living Temple or A design'd Improvement of that Notion That a Good Man is the Temple of God In Two Volumes By John Howe M. A. Consolations against the Fears of Death with Seasonable Directions how to prepare our Selves to Die Well By Mr. Drelincourt The Fourth Edition Genuine Remains of the late Pious and Learned John Light foot D. D. The Christians Race and Patience 14 Sermons on Heb. 12. By Matthew Sylvester V. D. M. The New State of England under our Present Sovereign Queen Anne With an Account of the Present Establishment both in Church and State to September 1704. The Worthy Communicant Shewing the due Order of Receiving the Lord's Supper By J. Dyke A Practical Exposition of the whole 53 Chapters of Isaiah By the late Reverend Thomas Manton D. D. Published by Mr. Harris Holy Emulation urged or Arguments and Motives for Christians to excel in Holiness By R. Evans Minister in Devon An History of the Apostle's Creed with Critical Observations on the several Articles thereof The Second Edition A Practical Discourse concerning VOWS With a Special Reference to Baptism and the Lord's Supper By Edmond Calamy 120. Books Printed for John Lawrence at the Angel in the Poultry THE Works of the Reverend Mr. Stephen Charnock B. D. In Two Volumes Folio Mr. Stephens's Sermons before the House of Commons and the Lord Mayor January the 30th And his Thanksgiving Sermon before the Lord-Mayor on the Discovery of the Assasination Plot. 4o. Mr. John Howard now Rector of Kederminister his Sermons on several Occasions viz. Assize-Sermon at Buckingham Two Sermons on the Trinity Preached before the Lord Mayor at St. Mary Le Bow In Quarto An Effort against Bigottry and for Christian Catholicism By Mr. Henry Chandler Minister at the Bath A Preservative against Deism Shewing the great Advantages of Revelation above Reason in the Two great Points Pardon of Sin and a Future State of Happiness c. By Mr. Nath. Taylor A Discourse of the Nature and Necessity of Saving Faith in Jesus Christ With an Answer to the Pleas of our Modern Unitarians for the sufficiency of bare Morality of mere Charity to Salvation By Mr. Nath. Taylor 8o. Practical Discourses on several important Subjects viz. A Discourse of the Children of Holy Parents Eight Discourses of the Covenant of Grace A brief Discourse of Infant Baptism And a Sermon before the Lord Mayor By the late Reverend Mr. Nathan Taylor In 8o. Mr. Palmer's Sermon on the Fast-Day for the late Storm Jan. 19. 1703. In 4o. Mr. Thomas Freke's Sermon on the Fast-Day for the late dreadful Storm Jan. 19. 1703. In 4o. A Practical Discourse concerning VOWS With a special Reference to Baptism and the Lord's Supper By Edmond Calamy 12o.