and venom against our Clergy and serves only to shew what Spirit he is of In p. 13. he saith But though the Apostles did propagate the Gospel far and wiâ—ie yet that they did actually preach it to all Nations is a thing we never beard of before T. W. told us so and we must have better Evidence before we believe it This is a mere Cavil but he thinks he has sufficiently shewed my nakedness The Gospel preaced to all Nations I did not use the word Actually I said that according to our Saviors Command the Apostles did Preach the Gospel to all Nations I could tell him out of very good Authoritys the vast Countrys in the Roman Empire in which St. Paul did actually preach the Gospel and that St. James did so in the Regions of Palestine St. Mark in Alexandria and the Countries far about it St. John in Asia St. Andrew in Achaja St Thomas in India and of the other Apostles Propagating the Gospel in other Countrys ay and Ordained Bishops and Presbyters in 'em too But the Scripture saith There were dweling at Jerusalem Jews Acts 2 5. devout men out of every Nation under Heaven to these the Apostles preached the Gosple so in this respect what I said is true I had no great reason to fear that I had committed an unpardonable Crime and if upon the Evidence given in Scripture he will not believe it he is at his liberty He goes on Whither the Seaven Churches in Asia had Seaven Bishops Presiding over them neither more nor less is a thing that no way affects our present Controversy nor can any thing be concluded from thence in favor of our English Prelacy till the Pawer of these Bishops the extent of their Diocesses the Quality of their under Officers c. be proved the same with ours viz. or liable to the same exceptions c. I understand not this last Sentence or liable to the same exceptions unless he would make the Primitive Church liable to the same exceptions That there were seven Bishops is unquestionable unless he will not give Credit to St. John's Testimony that the extent of their Diocesses may in some measure be right estimated it will be necessary to consider what this Asia doth signifie which Dr. Hammond describes thus Asia here doth not signifie the fourth part in the Division of the World but in another Notion known to Geographers the Lydian or proconsular Asia thus the word is used Acts 19.26 where St. Paul is said to perswade much People not only at Ephesus but almost thrô all Asia now in this Asia as there were many Cities so there were some Metropoles Chief or Mother Cities to each of which the lesser adjacent were subordinate Of this sort the first was Ephesus saith Vlpian l. Observ D. de Off. Procons Such again was Thiatira saith Ptolemy l. Geog. 1st Cap. 2. Such was Phyladelphia of the Province of the Lydians Of the same Rank are Laodicea Sardis Smyrna and Parâ—amus affirmed by Pliny Nat. Hist l. 6. c. 29. as Cities wherein the Roman Proconsuls residing kept Courts for all the adjoyning Cities to resort to by which it appears that all the Seven Cities here named were Metropoles and accordingly under these Seven all other Christian Churches were contained And it is evident in Ignatius's time which was not long after that Magnesia and Trallys upon the Banks of Meander saith Stephanus Bizantius being consequently included in this Asia were Episcopal Churches or Cities Damas being Bishop of one and Polybius of the other and so subordinate to the Metropolitan of Ephesus After this the Doctor Translates out of Eâ—â—ebius part of which I here insert viz Who can recount the multitudes of Assemblies in every City Who can describe the Confluxes to the Oratories and the spacious Churches which they built from the foundations not contenting themselves with the ancient Edifices To these I will add but two more instances viz. Jerusalem and Rome That the Seaven Churches in Asia Each City in the Primitive times but one Bishop and the Churches in Jerusalem and Rome had each of them but one Bishop is the voice of all the Christian world except the small number of your mistaken perswasion and that each of these great and populous Cities contained very many Congregations nothing can be more evident and further that it was impossible that all the many Congregations in each City could be Administred unto by one Bishop without the assistance of Presbyters And now lay all this together English Prelacy the same with the Primitive and see if in favor of our English Prelacy every one is not forced to conclude That the Prelacy or Diocesan Bishops in England is an exact paralel to the Churches above mentioned Primitive Churches that nothing but Obstinacy Pride Interest can binde or hold my Adversary and his Bretheren any longer in that fond and groundless Opinion of Congregational or Parochial Episcopacy As for the Power wherwith our Prelates are invested it is from Heaven the Son of God to whom all Power in Heaven and Earth was committed Episcopacy of Divine Institution and perpetual Mat. 16. v. 19. Joh. 20. v. 23. Ibid. v. 21. Mat. 28. v. 20. first promised it to St. Peter and I will â—ive thee the Keys of the Kingdom of Heaven afterwards he gave it actually to all the Aposties whosoever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained this is call'd the power of the Keys of binding and loosing the power of Ordaining and Governing is given in these words as my Father sent me even so senâ— I you And that this Power was to continue by Succession until the second coming of our Lord is manifest in these words and lo I am with you always even to the end of the World And accordingly this Power has descended by Succession from the Apostles to this present Age. Now here is Episcopacy both name and thing as you call it according to the Primitive Standard proved which you seem to desire and now be not offended nor angry that you are as you term it run down which is that your Erronious Opinion contrary to all Antiquity is so plainly discovered not as you say by a bare word only but by most firm and undeniable Testimony The under Officers you mention are own'd to be no other than of Prudential Institution for dispatch of business but are established by Law to whom therefore your Obedience is due I wonder you mention your Scotch Presbytery it can be for no other purpose than as a Rod shaken at us to beware of you Scotch Presbytery a Caution to us for they have sufficiently explained what is meant by Comprehention to wit the expultion of Episcopacy and have assur'd us that our Bishops and Clergy will meet with the same barbarous usage here if ever it come into your Power In p. 14. he modestly says he will not take
our Learning In the end of p. 17. and in 18. he lays to my charge that I distinguished not betwixt the extraordinary power which was properly Apostolical and that ordinary Pastoral Power which was eminently comprehended in the other The Authority and Government of the Church must have expired with the Apostles had not this Power been conveyed by their Delegation to their Successors by virtue whereof the ordinary Pastoral power viz. Power to Preach the Gospel Administer Sacraments Absolve Penitents c. was and is confer'd upon the Presbyters the extraordinary and Apostolic Power of Ordaining and Governing of Binding and Loosing being intirely reserved in the Bishop the Apostles Successors and this too of the ordinary Pasteral power is to use his own words eâ—inently comprehended in the Diocesan Bishops as it was in the Apostles Other distinction than this cannot be truly made as I suppose Then he maliciously mentions the Arch-bishop of Canterâ—ury what Christian temper or good manners he shews therein let the Reader judge For it is written Thou shalt not speak evil of the Ruler of thy People The Nature and Extent of the Episcopal Office being fuily stated answers what he saith in the bottom of his 18 p. He says Dr. Hammond tells us that all the Elders we read of in the Scripture were Bishops and that every particular Church had one of these This Gent. has this quality he never mentions the place where the thing may be sound in any Author he quotes which is not fair Dr. Hammond says indeed That the Bishops in every City were the Successors of the Apostles Dissert 3 c. 3. In his Anot. on Acts c. 11. b. and in his Tracts of the Power of the Keys Asian Bishops called Angels and Bishop and Elder terms equivalent which were written in Vindication of his Dissertations from the exceptions of the Assembly of Divines as they were called wherein he has by Scripture the Primitive Fathers and undeniable Arguments evinced to the silenceing of the Assemblers that the word Bishop in Scripture did always signifie a Prelate or a Diocesan Bishop and that the word Elder had the same signification so that if this Gent. will be concluded by the Author he has cited his pretentions to Parochial and Congregational Bishops are at an end P. 19. he says t is pritty to hear him say these two that is Timothy and Titus were ordained Bishops by the Apostles was there any Apostle concerned besides Paul in it Here lies the trick c. Whether they were Ordained by St. Paul alone or with others conjunct it was all one being I was only to prove that their being Ordained Bishops was by Apostolic power which being done thô by St. Paul alone is sufficient Nothing but prejudice and ill nature could see any thing of a Trick in this Then he puts the Question and how pray could Timothy and Titus succeed the Apostles in the See of Ephesus and Crete whilst the Apostles were living And then he is pleased in his 20 p. to Droll and scoff at 'em and then says to be the Apostles Successors the Apostles yet alive and in plenitude of Power is a very great Mystery so is all the Gospel then he closes making himself merry with the ignorance of a Vicar of Newport who by the way is said to have been a Nonconformist which in a matter so momentous carries too much levity for a Minister of the Gospel I said in my p. 3. this Apostolical Succession was begun in Timothy and Titus c. They could not have been said to be Successors of Apostolical power if the Apostle moved by the Holy Ghost had not whilst living confer'd it on them could the Apostle have Ordained them after he was dead The Apostle by Ordaining them in his life time secured the Succession to them and the Government too in the Apostles absence even whilest he was living so that it was not improperly said that this Apostolic power was begun in Timothy and Titus they being the first mentioned in Scripture who were invested with Episcopal power of Jurisdiction by Apostolical Ordination that this Succession of Bishops is as he scossingly calls it a very great Mystery is very true the Bishops being by virtue of this Succession as truly the Representatives of Christ Jesus as Ambassadors are of Kings In p. 20. he says I affirmed that no Presbyters had power to Ordain He desires me to try how I will reconcile this with Dr. Hammond who says these Presbyters were all Bishops 1 Tim. 4.14 or with Scripture it self that says even Timothy received the Gift by the laying on the Hands of the Presbitery I have try'd and find it easily reconciled with Dr. Hammond for his Judgment is that those Presbyters who joyn'd in that Ordination were Apostles which you may see in his Paraphrase on the above-mentioned Scripture and he refers to Note on Acts chap. 11. f. for his reasons Mere Presbyters a â—umea power to Ordain first found in the Church of Rome The first clear Instance of mere Presbyters assuming the power to Ordain is to be found in the Church of Rome as the learned Primate Bramhal tells us p. 164. and in p. 431. he saith We may justly ascribe the reviveing of the Aerian Heresy to the Dispensations of the Court of Rome who Licensed Ordinary Priests to Ordain and Confirm c. In p. 20. he further saith for propagation of Apostolical Succession c. I inform 'em that Linus by Apostolical Consecration Succeeded the Apostles in the See of Rome here is a double blunder again Linus succeeded whilst the Apostles were alive How else could he have Apostolical Consecration c. The best way to determin this is to observe the Rule which in great Wisdom our Law hath appointed for Jurors to bring in their Verdict according to their best Evidence The best Evidence in this Case are the writings of the Fathers who lived in the next Age among whom Irenaeus is accounted the most exact Notary of the Succession of Bishops to the Apostolic Sees L. 3. C. 3. he affirms that Linus was made Bishop by the Apostles and that he Succeeded St. Peter in the See of Rome and that next after him Cletus by some called Anen Cletus Succeeded in that See and with him ‖ Lib. 1. adv Her Sect. 6. Epiphanius agrees and with these diverse others now this is so far from being a blunder that it is a clear Manifestation of the great care the Apostles had of providing for the Succession in their life time which no man can object against much less profanely Ridicule as my Adversary does who will consider that otherwise the Succession must have failed and been extinct if neglected whil'st the Apostles lived In the 21 p. at the bottom he saith That my affirming that this line of Apostolic Succession of Bishops hath continued in all Ages to this present time Succession of Bishops from the Apostles without
bottom of his 35 p. he says Ignatius charges the Bishop to take Coâ—â—nizance of every Member of his Church not excepting the very Servants and that it was the Custom then in every Congregation to receive the Sacrament every Lords day and that they never received it but from the Hand of the Bishop Hence he concludes that such Bishops must be the Pastors of single Congrezations and adds that this Argument has been copiously mannaged by Blundel Baxter Owen Clarkson and others This Gent. as in all other Quotations leaves me to find this I have met with the passage in St. Ignatius's Ep. to Polycarp Bishop of the Smyrmans where he saith Converse with all man by man as God shall enaâ—â—e thee he saith further Let nothing be done without thy Sentence c. A little farther he saith Let Congregations be gather'd more frequently and take the names of all Persons Let neither Men nor Maid Servants be despised by thee And in the same Ep. he saith Be mindful of the Bishop that God may be mindful of you I could give my Life for those persons who are Subject to the Bishop Presbyters and Deacons Let the Reader consider all the parts together and then Judge how reasonably Congregational Bishops can be hence inferr'd 1. It is evident that Polycarp was not Bishop of one Single Congregation only by these words call the Congregations together c. in the Plural Number 2. His Jurisdiction and Authority over the Congregations is manifest in these words Let nothing be done without thy Sentence 3. The Subjection 〈◊〉 to the Bishop from these Congragations contain'd in this Exhortation to them Be mindful of the Bishop that God may be mindful of you 4. The Distinction of the three Sacred Orders in the Church about which these men have made such a bussle in the world are plainly set down and overthrows all their pretentions to Congregational Bishops for saith he J could give my life for these persons who are Subject to the Bishop Pres yters and Deacons Here is a plurality of Congregations and a plurality of Presbyters and Deacons and but one Bishop From his not reading or concealing the most material parts in this Ep. wherein lye the true Sentiments of St. Ignatius how Triumphantly does he conclude for Congregational Bishops whereas the whole is altogether against it Then he glories in the copious management of this Argument by Blundel Baxter Owen Clarkson and others Alass all these have been judiciously Answered by Bramhal Hammond Morris Stillingfleet Dodwell c. In his 36. p. saith he It is observable in the passage cited out of Irenaeus the Presbyters are said to have their Succession from the Apostles and infers from thence that the Presbyters are the Apostles Successors as well as Bishops and must conseq ently have the same power How frequently in the writings of the Fathers and in Scripture are Bishops called Presbyters as that word signifies Seniority or Dignity and are not they sometimes called Deacons too but as it would be very absur'd to infer from hence an Equality of Bishops and Deacons so would it be unreasonable to conclude concerning Bishop and Presbyter That our Author is mistaken in St. Irenaeus's sense of the word Presbyter appears by the words immediately subjoyned which are these Qui cum Episcopatus Successione Charisma veritatis certum Secundum placitum Patris acceserâ—nt L. 4. C. 43. Who that is the Presbyters above mentioned with the Succession of Episcopacy have received the Infallible Gift of Truth according to the Will of the Father It is plain that no other can be here ment but those of the highest Order in the Church Bishops My Author p. 37. accuseth me that I designed not fair dealing with Mr. H-ry it was a great omission in me I therefore take his thô very sharp Rebuke very kindly Mr. H-ry in his 19 p. Parag. 6. very Orthodoxly saith Separation from Communion with those that we have joyned our selves to without a Cause give me leave to call it Separation for Separation sake without any regard had to any think amiss in the Church we Separate from or any thing better in that we joyn our selves to is Schism Then he proves the truth of this Proposition from his own description of Schism and then concludes When we quite cast off Communion with our Brethren out of Ambition Animosity to their persons affectation of Novelty and Singularity and the like Now our Author lest this truth so plainly set down by Mr. H-ry should carry too sharp an edge upon 'em in p. 37. brings in his Insinuation as he in vain supposeth to guard them from the stroke they must naturally receive from the applying of it to them For says he We all grant that for persons wilfully to with-draw themselves from such particular Churches as are framed according to Scripture Rules and impose no new and needless Terms is to act Schismatically because such wilfull Separation cannot be without the breach of Charity The difficulties which my Author which indeed are none at all would put lyes in Churches framed according to Scripture Rules c. It is Schism in Mr. H-ry's Judgment to Separate from a Church without any regard had to any thing amiss Let it be Examined if in our Church there be any thing amiss Are not all the Arcicles of saving Faith truly taught No just cause of Separation the Holy Sacraments duly Administred the Moral precepts and all the Rules of the Christian Religion plainly and constantly recommended unto us and prest upon us for our Excercise in the whole Course of our lives in the Sermons of our Clergy in all our Churches are not all things pertaining to a Godly Life and Salvation by our Church fully exhibited to us so as that no man can miscarry but by his own fault Here then sure can be nothing amâ—ss Can these men maintain and justifie then the truth of their Doctrine and separate themselves from us without pronounceing themselves Schismatics either their Doctrin is not true or these men are Schismatics in practice by their own shewing All the false and shiftless pretence they have is that the Church of England is not framed according to Scripture Rules and imposeth new and needless terms and therefore Separation from such a Church is no Schism That our Church is truly Apostolical and as truly framed as Jerusalem Antioch Alexandria and all other Primitive Churches according to Scripture Rules according to Christ Jesus's own Institution is fully proved in these papers So that that Objection is clearly Answered and is indeed vain and frivolous Now let his other as vain and frivolous Objection be considered viz. the Imposing new and needless Terms by which is I suppose meant Geremonies I must here crave leave to mention what I have before viz. the Love-â—cast the Holy kiss had no intrinsic vertue in them were no Essentials of Religion see his p. 2. mere Ceremonies and as this Gent. calls our
Government of men and must certa â—â—â—be the truest Touch stone of Sin and Duty c. He says further this is a hopeful begining of Controversy to decline the Sufficiency and Propriety of Scripture as the Standard of good or evil But will this man assigne a better Yes the IXth Article of the Apostles Creed I Believe the Holy Catholic Church the Communion of Saints c. and concludes a happy Omen when the first Paragraph contains a plain affront both to Scripture and common Sense Sr. the holy Scriptures is the great Law for the Government of men and is certainly the truest Touch stone of Sin and Duty But Sr. whoever he be Scripture ought not to be Interpreted contrary to an Article of Faith that expounds Hâ—â—y Scripture in contradiction or not consonant to an Article of Faith his exposition cannot be true and I am assured so by that Article of Faith it contradicts or agrees not with As for example the Socinians have with so much cunning and plausibility expounded even those texts of Scripture which are express for the Divinity of our Blessed Savior in favour of their Heresy that they have staggar'd and perverted many persons of considerable understanding but when the Article of Faith is consider'd viz. And I Believe in one Lord Jesus Christ the only begotten Son of God God of God very God of very God being of one Substance with the Father c. every Christian is infalliably assured that the Exposition of the Sacred Scripture made by the Sâ—inians are false because it is in contradiction to an Article of Faith So when I saw Mr. H ry had expounded the holy Apostl's Precept I beseech you Bretheren c. 1 Cor. 1.10 that there be no Divisions among you c. and other Texts of Scripture in favor of your Separat Communion to acquit that from the guilt of Schism I was firmly assured that his Expositions were false because they clash'd and agreed not with that IXth Article of Faith I Believe the Haly Catholic Church the Communion of Saints a Separate Communion being altogether inconsistent with that Article of Faith I therfore recomended that Article of Faith as a better and more easie way for him to find out the true nature of Schism than his so unskilful expounding Scripture which the Apostle saith 2 Pet. 1 20 is not of any Priâ—aâ—e Interpretation Sr. I know not who nor what you are but I must tell you that to affirm that an Article of Faith is a plain affront to Scripture is the nearest to the language of an Heretic that I have met with In p. 10 he saith I â—ffer to their Consideration the Origination or first Existence of the Catholic Church and that I said it was before the day of Pentecost but he says how long before that day I tell 'em not and then he takes an occasion to let us know that he has read of the Babilonish Captivity I did set down the Text Acts 1.15 The number of the Names together were about an hundred and twenty which was sufficient to denote the time and he owns that he knows my meaning but to exercise his abundant wit he says here is a Discovery worthy of its Author no body can think that I mention'd it as the Discoverer but as necessarily previous to what follow'd But he says had God no Churcheâ— then among the Jews must they be Excommunicated too for what cause pray and then reproachfully answers Not for want of Ceremonies or a Pontiff I hope Then he says the man told us in his Preface the Angels in Heaven were the most Glorious Members of the Church How must we lay these things together were the Angels Originated at the day of Pentecost Had they their first Existence then Or did the Members of the Body Exist before the Body Let the Citizen or any other of his Cabalâ— solve these Riddles and he shall be my great Apollo That God had a Church from the beginning of the World Church not call'd Catholic before the day of Pentecost Psal 2.8 Eph. 2.14 that the Angels in Heaven were from their Existence Members of it being Created for that end anâ— that â—he Church of the Jews was Gods peculiar Church are all infallibly true but untill the Promise was fulfilled Desire of me and I shall give thee the â—â—eathen for thine Inheritance and the utmost parts of the Earth for thy Possession Untill the middle Wall of the Partition was broken down which was not ' til the Church was changed from Judaism to Christianity the Title Catholic was never nor could properly be attributed to the Church now unless this Gent. will shew that the Church was call'd Catholic before the Day of Pentecost I mentioned all these Riddles and Philosophical questions are of no more worth and value than his great promise to make me his great Apollo In p. 11. he questions not that the Apostles and Disciples were the Church nor the power Christ gave the Apostles to Preach the Gospel to all the World and says that I well observe Christ's Commission and Charge that in every Natian they that believed might be Baptiz'd and made Members of the Church but says he how well they have observed their Commission who refuse to admit of Church Members upon their profession of Faith unless they will also comply with some significant Rites of their own that are alien to Scripture Rules c. and then in his 12 p. he says its plain from this mans Confession that to be a Disciple or Believer would make a man a Member of the Church in Apostolical times c. It is true that Faith is the necessary Qualification of a mans admission to Baptism and that persons are thereby made visible Members of the Church Members of the Church to observe the Peace Vnity in the Church but this is but the Initiation or beginning of Christianity Obedience to Spiritual Rulers and Governors being in this always suppos'd and impâ—y'd to Faith and Baptism must be added a strict Observation of the Order Peace and Unity of that holy Society into which they are admitted by those Qualifications above mention'd and this is most strictly enjoyned by the Holy Jesus the Prince of Peace and God of Order in the words mentioned in the beginning of this paper and divers other Texts in Scripture As for calling them Rites and Ceremonies of their own that are alien to Scripture Rules what ever tends to Order and the Beauty of Uniformity in the Church is in the Power and Wisdom of the Apostles Successors the Bishops to impose thô not express'd in Scripture there are no express terms in Scripture for Infant Baptism nor for Women to pertake at the Eucharist yet allowed and required by the Authority of the Church and submitted unto from the Primitive times by all Christians except Anabaptists who deny the former And this fully answers his following Paragraph which he closeth with much bitterness
A REPLY By T. W. Citizen of Chester To a VINDICATION of Mr. M. H's Brief Enquiry into the true Nature of Schism from the Exceptions of T. W. c. By a Person who conceals his Name THE Prince of Peace Blessed for ever laid this Command upon his Disciples Mark 9. v. 50. Have Peace one with another and that this Command might have the deeper impression in their minds he left it as his Legacy Joh. 14 v. 27. Peace I leave with you my peace I give unto you how numerous soever they might in all Succeeding Ages come to be this was to be the Badge and Character by which his Disciples were to be known to the world and to one another now whosoever he bâ— that in any Case violates this Command and sets at naught this Legacy is no longer a Disciple of the Holy Jesus the Prince of Peace unless he repent and return Yet notwithstanding all this there has scarce any Age since the Church of Christ had a being been free from some or other who have pretended to be the Disciples of Christ in an extraordinary manner and yet have had no regard to this holy Command nor any value or esteem for this Sacred Legacy For they are most notoriously Guilty of breaking this Law and contemning this Legacy who revile and oppose that Government of the Church which was instituted by our Blessed Saviour founded in his Apostles and convey'd by them to their Successors and so has continued in a right Succession to this present time of this sort our Dissenters in England are and some or otâ—â—r of them are frequently putting out Pamphlets wherein they endeavour to acquit themselves of this great Crime by Justifying their Separation from the Government of the Church To this purpose Mr. M. H ry Printed a Pamphlet the last year which he called a brief Enquiry into the true Nature of Schism there was not much more of the Nature of Schism than of the Philosophers Stone in it however the not Answering it gave it the more Credit and swell'd his Disciples with Triumph so as some of them boasted in my hearing that it could not be answered by any Clergy-man this made me uneasie and considering how unsuitable it was to any Clergy-man to concern himself with it and withal considering that this might be an Argument to proselite the weak and more unstable people I under took it in hopes that the Catholic truths laid down thô by so mean and weak a hand might put a stop to their boasting and it had these effects First few believed but that it was done by some Clergy-man who prevail'd with me to print it in my name And secondly that Mr. M H ry for all the fulness of Gifts his Disciples boasted to be in him thought as I may reasonably from his calling in aid suppose it was above his Talent to meddle with Now lest the neglect of a Reply should be fatal to them and stagger their blind Proselytes in Chester and parts adjacent they sought and found out a man of great Size to attack me a chosen Vessel one of the First rate who has fired all his Guns at me and shot a great deal of Venom and little else which I hope in this following Paper shall make to appear This great man conceals his Name and perhaps not without good reason In the front of his Book he tells us That man must be a great stranger in England who knows not what unhappy Flâ—mes have been kindled among us about matters of Church Government and Wâ—rship and he must be as great an Enemy that would not contribute his utmost to the extinguishing of them a great deal has been writ on both 〈◊〉 to convince the world where the fault of our Division lies That the Government of the Church by Episcopacy was of Apostolic Institution and Ordination is evident 〈◊〉 Government of the Church by Epiâ—copacy is of â—ivine Institution for that Timothy was made Bishop of Ephesus and Titus of Crete by Apostolical Ordination and Institution is very clear in St. Paul's Epistles to them both That the seven Ciâ—ies in Asia which received the Christian Faith had each City a Bishop in eâ—ident by the Title St. John gives an his Letters to them contain'd in the Second and Third Chapters in the Revelations And that after the Apostles time wherever the Christian Faith was received in the early Ages of Christianity this Government was set over them and that then all Christians own'd and submitted to this Government is sufficiently proved by the concurrent Testimonies of all the Fathers in those Primitive times and from those times this Government received no interruption nor was at any time controverted or questioned except by Aerius Ischyras and one or two more who were condemned for Schismaticks till the last Age and then by this sort of Men by setting up a new mistaken Notion of Parochial and Congregational Episcopacy with Lay Elders to share in the Government of the Church never heard of before To Church Government disputed he adds Worship by which I suppose he means the Worship of God which chiefly consists of the unfeigned belief of the Articles of Faith deliver'd by the Apostles the Offering up Prayers Intercessions The Worship of God in the Church of England as â—ure as in any other Church whatsoever Thanksgiving and Praises unto God Almighty according to his Will declared in the Holy Scripture presented in the name of his Son Christ Jesus with all Reveence and Humility and Gestures expressing the same the word of God read and duly and truly preach'd the holy Sacraments Babtism and the Eucharist rightly and duly administred Now all this is done with as much Reverence and â—ravity Simplicity and Gospel purity in the Church of England as in any Church whatsoever own'd to be so and highly honored and esteem'd for it among all the Reformed Churches except those men of Violence your Brethren of the Kirk of Scotland with whom we have nothing to do only to pray for them They of Rome indeed Dissenters kindled the flames of Division were the only men who first oppos'd the reformed Worship of our Church purified and cleansed from their Innovations and Corruptions as it stands established both by Canon and Statute Laws and these Dissenters have pursued Their Game and in this made themselves Their Partners by continuing and increasing those Flames to this day not without hopes to compleat what the Papist so much endeavoured and still with these men earnestly desire viz. the overturning and suppressing of this reformed Worship So the Flames were kindled by the Papists first and then by these men by their Disputing and Arraigning the Established Worship The Church Government and Worship being thus stated it easily appears that the Dissenters in England are they who kindled the unhappy flames this Gent. talks of among us Now let us see how they may â—e extinguished where the fault lies and who are the
Ceremonies without any native worth or strength yet were made Terms of Communion in the Apostles days and continued for some time after The Ceremonies in our Church are of the same Nature only have so much worth and strength that they beat the pleasant fruit of Decency and Order they are falsly called New being Customs of great Antiquity in the Church and being enjoyned by the same power derivatively which the Apostles had by my Adversatys good leave cease to be needless It necessarily follows that all persons within the Jurisâ—iction of the English Church have the same Obligation to submit to her Terms of Communion as the Christians had to submit to the Terms o. Communion with the Apostles Seeing then that there 's nothing amiss in our Church i. e. not any thing that can give any just occasion to separate from her Communion Seeing too that She is a Church framed according to Scripture Rules and that her Terms of Communion are neither New nor Needless the Conclusion necessarily follows that whoever they be within her Jurisdiction that Separate from her Communion do Separate for Separation sake and have no other Motives thereunto than those in â—atâ— Vices of the mind mentioned by Mr. Hery viz Ambition Animosity c. to close this These men are Notorious Schismaticks from their own Principles thereby give themselves the Title of Arch-Rebels in Christs Kingdom I will tâ—â— this Question upon the Dissenters and Examin what account they can give or their being a Church framed according to Scripture Rules and whether all they impose as Terms of Communion be by express Rules in Scripture That Church cannot be framed according to Scripture Rules where the Priestly Office is exerciâ—ed without the Divine Mission my Author may as trâ—â—l â— affirm in respect of his â—atural Generation that be is an immediate Son of Adam as what be in his 31 p. affirms of Ordination viz. that their Spiritual Governâ—rs i.e. their Pastors derive their Authority from Christ which by the words subâ—oyned must be immediately from Christ for he says it is mere proper than to speak of deriving it from the Apoâ—lâ—â— c. No Commission was ever known to come immediately from Heaven without some extraordinary Testimony to evince the Truth of it The immediate Mission which these men pretend to requires an extraordinary Testimony or no man in his right Wits can believe or assent to its Authority or esteem it for any thing but mere Delusion or Usurpation The Cretian Church must be allowed to be framed according to Scripture â—â—les I keep to this Gentlemans term in that Church St. Paul appointed Titus to Ordain Elders in every City none in the Scriptural Churches as this Gent Phrases it was to enter upon the Pastoral or Priestly Office without Episcopal Ordination Our blessed Saviour saith Jâ—â— 10.1 Verily I say unto you he that entreth not by the door into the Sheep sold but climbeth some other way the same is a Thies and a Robber Not entring in at the Door signifies entring without that Authority which the Author of our Religion hath Ordained in his Church without this Mission i. e. Episcopal Ordination no man hath Authority to Preach the Gospel administer Sacraments or exercise any thing appropriate to the Priestly Office unless these men can manifest that they have this Mission they are so far from being a Scriptural Church that our blessed Saviour pronounceth them to be Thieves and Robbers By this account of the Frame of their Church supposing but not granting it to be a Church it appears to have no Foundation of a Scriptural Church but on the contrary is Condemned in the Hâ—ly Scripture Let it now be examined whether All they impose as Terms of Communion be by express Rules in Scripture 1. First Then I desire they 'l inform us where did our blessed Saviour or his Apostles appoint the first day of the Week for Celebration of the Public Worship 2. What precept have they in Scripture for choosing a Text as is now used to Preach upon or the erection of a Pulpit 3. What Divine Command have your Brethren for the Form of Public Penance the Stool of Repentance imposed by the Kirk of Scotland and the Presbyterians in England These are I suppose Terms of Communion with you I am not disputing against the Practice of these things but hence it appears how unreasonable and false that Principle you so much contend for is to wit that nothing is to be done about the Worship and Service of God without Rules and express Command in the Holy Scripture But I farther demand of you 4. What Divine Warrant or where in Scripture did your Predecessors find those three significant Ceremonies imposed without the Regal Authority at the taking the Solemn League and Covenant which you at this day justifie First the Takers must be uncovered 2ly they must stand up 3ly The right hand must be lifted up bare all these Ceremonies in this Religious Solemnity signifying the Submission and Assent of the parties to that Rebellious Covenant were Instituted by the Presbyterians In his 37 p. he says We desire the Rules of the Gospel may be carefully looked into and a model of Government and Worship taken from thence such as may be likely to answer the great ends of Church Societies c. Here 's our Government and Worship supposed to be inconsistent with the Rules of the Gospel thence a necessity of Reformation and who can deny so fair an Offer The Model these good men will set up shall be a Model for Church Government and Worship not like our Vnscriptural Church but taken from the Rules of the Gospel But here it s demanded 5. What Rule or Command is there in all the Sacred Scriptures for private and Unauthorized persons such as these men are under pretence of Reformation to supplant a Catholic Church truly Reformed in Government and Worship to primitive purity as I have shewed and established by all the Authority that can be had on Earth from God or Man Conceited men Think ye that those Pious Martyrs who Reformed our Church inspected not the Rules of the Gospel as carefully and Conscienciously as you and are not the â—reat ends of Church Society answered viz. the Christian Faith truly professed and maintained the Holy Sacraments duly administred and such an Unity and Christian Charity observed and practiced according to the Rules of the Gospel in our Church as exactly and amply as in any Church on this side Heaven His next words in p. 38. are That nothing may be imposed but what is either expressly commanded or has a natural and proper tendency to promote that which is so c. This is Answered before He saith farther Then would the Worship and Service of God appear like itself Rational Grave and Majestical becoming reasonable Creatures c. Here are all men to be perswaded that the Worship and Service in their Conventicles is eminently more Rational Grave and
in all that 's neâ—essary thereunto is to impose upon our very Senses and to believe it â—ere to degenerate into Sensless Brutes But alass should the Church condescend to gratifie your Humor strip â—â—e Priest of his Habit the Emblem of Innocency the Colour oâ— the Robes 〈◊〉 St. John's Vision and in which all the Messengers from Heaven appearâ—â— Should she for your sake abandon the Sign of the Cross so anciently used in all Catholic Churches Should she yield to rob her Members of their Ancient Right by Cancelling and Oblitterating the Liturgy which for Matter and Order how useful and necessary for Public Devotion let it self Testifie And instead thereof allow Extemporary Prayers which what crude and indigested matter for the most part they are we have heard and know and which cannot possibly without the Stamp of Authority which they are not capable of or be made appear to be the dictates of the Spirit thô programed before Ten thousand people bear the Title of Public or Common Pâ—ayers Should the prohibit Kneeling and enjoyn us like Crowns and Bâ—â—â—â—s to 〈…〉 we Celebrate the Commemoration of the Death and Pâ—â—â—ion of our blessâ—â— Redegâ—er in the Eâ—charist Should she forbid bowing iâ— my Deâ—â—tion at the saving name of Jâ—â—us paying Coâ—â—â—â—al Adâ—â—â—tion to God 〈◊〉 which the very light of Nature teacheth And should she 〈…〉 which you a â—â—â—â—ingly call Prifles Alas She must betrayâ—â—er Trâ—â—◠〈◊〉 level the Priest-hoâ—d she must Surrender and part with the Government â—â—tabliâ—hed by Divine Institution or you will never be fatisâ—yed this is evident in the whole strain of your Book and is the avowed and Darling Principle of all Dissenters of what perswasion soever were their Divisions more numerous than the points in the Compass yet they will all agree and Center in this viz. the Expulsion of Diocesan Bishops from the Government of the Church not considering that they contend and strive against the Ordinance of God the Care and Charge of all the Churches being intrusted and committed to them and who thrô all Ages from the Apostles as faithful Over-seers of the Church of God have handed down and delivered to us the Holy Scriptures the Articles of Faith â—he holy Sacraments and all that 's Sacred and conducive to Holiness Unity and Charity here and to that future happy Estate of perfect Holiness and Unity Eternal hereafter Ungrateful men is their Extirpation and Destruction a meet reward for conveying to us such inestimable Bleâ—sings Are ye the meek Servants of the meek and Holy Jesus who mâ—rmeâ— and Rebel against them that bear his Authority Can ye be the Disciples of Christ who abjure and declare against his Ambassadors Or can ye be eâ—â—â—â—ed the Subjects of the Prince of Peace who sow the Seeds of Contention and are the Authors of Separation of Division and Confusion in the Church of God No no He hath formded our Religion in Charity and 〈◊〉 in Peace and Obedience and 〈◊〉 one can be his Disciple who is a violâ—â—â—â— of Câ—â—â—â—tian Charity making no Conscience under pretence of Conâ—â—â—ence to disturb the Peace and dissolve the Unity of the Church not only by disobeying the Governors thereof in those things which our Savior having lest indifferent hath left in their Power to impose and Command but by despising them and endeavouring their utter Extirpation As the Tree is known by its Fruit so are you by your Works If any have been Guilty of Schism ever since the Ascention or can be till the Second Advent of our Lord our Dissenters are manifestly so And as the Confute of the Church judicially pronounced against Scandalous Lend and disorderly persons excludes them from the Congregation of Christ's Flock which St. Paul calls deliv ring up unto Satan So these Dissenters 1 Cor. 5. v. 5. 1 Tim. 1. v. 20. by despising and renouncing the Government of the Church by withdrawing and Separating themselves from Communion with her involve and hurry themselves wilfully into the same State and Condition with those who by judicial Sentence are put out of the Congregation of Christ's Flock how deplorable soever it is to be so this is the true state of the Câ—se of all who as our Dissenters are guilty of Criminous Schism they exclude themselves from the Catholic Church The Holy Scriptures abound with Remedies against this but I will presume to mind them only of these prescribed by St. Paul The first is Mind not high things but condescend to men of low Estate be not Wise in your own conceits Now not to submit in things Indifferent Rom. 12. v. 16. which being Commanded by our Lawful Governors are made a Duty is very contrary to this Command of condescending to men of low Estate And they must be Wise in their own Conceits who occasion the breach of Charity and Unity by preserring and obstinately contending for their own private Opinions against the deliberate and United Councils and Decrees of their Superiors in those things wherein the Essentials of Religion are not the least concern'd The next is Follow Peace with all men and Holiness Heb. 12. v. 14. without which no man shall see the Lord Holiness is but pretence and if I may call it so mere Pageantry in Religion in those who do not follow Peace with all men much more in them who will not be at Peace with their Lawful Spiritual Governors for he who hath not Peace as well as Holyness shall never see God And now more full of Charitable desires than hope of the Conviction of these men to Christian Peace and Unity with a Resolution never to give them any more trouble of this kind as I began with our Saviours Command and Blessed Legacy of Peace so I conclude with St. Paul's Exhortation Be of one mind live in Peace 1 Cor. 13 v. 11. and the God of Peace shall be with you FINIS