be the better for it or else they would not do it nay they think it to be no Church till it be done for till then there is in it no preaching at least no administring of Sacraments yet both they administer in private Houses Other things there are as churching of Women after the Jewish Way of Purification as we keep a Day about it for the blessed Virgin which God never required at our Hands nor she ever desired but all is our Fancy after the Pattern of Popery there are also the private Communion private Baptism Burial of the Dead at Sea there was also a Form about healing or touching for the King 's Evil a Popish Foppery too but now quite out all which we omit speaking to having things enough besides to discourse upon so we must proceed to a second general Head namely the Discipline of the Church Of Church-Government THUS having spoken of Ceremonies we must now say something of the Government of the Church which is much after that of Rome Triplicat art whitak cap. 9. Hierarch Anachrys lib. 2. pag. 45. in the manner of Hierarcy by Archbishops Bishops Archdeacons Deans and Chapters then Chancellours Commissaries Officials c. These have been the Steps for Popes to ascend upon that Throne of Iniquity which they now sit upon these are of Man's Invention whether or not the Design was good I shall not dispute but certainly it hath proved fatal Staplet and Scalting Two of the great Champions of Rome both highly commend and in it do much approve of our Constitution and Practice Those Offices in the Church which are of God's Institution we have them named in Scripture Eph. 4.11 and 1 Cor. 12.28 God gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers The Apostles were universal Preachers of the Gospel immediately called by Christ who wrought Miracles and were infallible in Doctrine The Prophets did interpret and expound Scriptures by a Divine Light having the Gift of Tongues and of things to come The Evangelists were the Writers of the History of the Gospel inspired of God or else Preachers of the Gospel called by the Apostles and attended on them in their Journeys Pastors also called Bishops that is Overseers were Ministers settled in certain Churches to teach and govern them The Doctors or Teachers were Successors of Prophets whose Office it was to explain Scriptures and vindicate them from the Errours of Hereticks The Apostles instituted Elders or Presbyters for that 's the true Signification of the Word who also are called Bishops though not always some being only to rule the Church others also to preach Men chosen by the Church endued with Gifts and Authority above others who with the Pastors took care of the publick Doctrine administred Ecclesiastical Discipline and in the Churches Name were taken up with the Vocation of Ministers Acts 6. There were also Deacons to take care of the poor to visit the sick to maintain Hospitality and sometimes to preach the Word These are all the Offices in the Church we have in the Word of God for all are reduced under these Heads No Lord Pastour and Ministerial Pastour no Bishop of Bishop or Arch-bishop that is Prince Bishop no Deacon of Deacon or Archdeacon This is contrary to the Rule of Christ so expresly forbidding his Disciples to affect any thing of Dominion or Superiority of one over another and indeed those Offices named in that to the Ephesians are sufficient for the Church as 't is said in the 12th Verse for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ All besides this is of a Humane Superstructure Rectors Curates Vicars c. are Names Things and Limbs of the Roman Church most of the hyerarchical Officers are not for these good Ends. Now Bishops which answer to Watchmen Pastors Ezech. 23.27 and Elders in God's Word are but for one and the same Office We see it clearly out of that place of Scripture where 't is written how St. Paul sent for the Elders of the Church of Ephesus to come to him to Miletus in the Charge he giveth them he saith Act. 20.17 82. Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Overseers to feed the Church of God In this Text we have the three Names given to the same Persons those he sent for and speaks to are called Elders God made them Overseers v. 17. for that 's the Sgnification of the Word in the Original and what in other places of Scripture is translated Bishops is here rendered by the Word Overseers though in the Greek the Word be the very same and amongst the Translators was debated whether or not in this Place it should be Englished by the Word Bishop but upon Consideration that it might prejudice the Difference they make between Bishop and Pastor or Elder they made use of the Word Overseer which could not be taken notice of by those that understand no Greek this by the by then these Elders of the Church of Ephesus the Holy Ghost had made Bishops them he charged to seed the Church and do the Office of Pastors so that in the 28th Verse Pastors and Bishops are but one and the same and here by the way I shall make this general Observation how in the Exposition of a Text three things are chiefly to be taken notice of first The true Signification of the Word in the Original secondly The Scope of the Author in the Place Thirdly The Analogy of Faith and Relation to other Places of Scripture The first I have spoken of the second here is a Charge of St. Paul for those Elders to perform their Duty of overseeing and feeding their Flock 1 Pet. 5.1 2. which St. Peter asserts also to be the Duty of Elders whereof he owns himself to be one The third is the Analogy of this Place with others as that which Paul writes to Titus For this cause I lest thee in Greet that thou shouldest ordain Elders in every City Tit. 1.5 6 7. If any be blameless c. for a Bishop must be blameless In the 5 Verse he calls Elders and in the 7. Bishops the same Persons This is the divine Bishop of a divine Institution for as to the Diocesian Bishop 't is but an Humane and Prudential Institution and there is no such thing known in Scripture as it appears out of that Place to the Philippians St. Paul directs the Epistle to all the Saints in Christ Jesus which are at Philippi Chap. 1.1 with the Bishops and Deacons out of which Place after Jerome we may say that Philippi is one Town in Macedonia and as now Bishops are reckoned there is but one not many of one Town or City but here are Bishops of the plural Number of Philippi therefore the Pastors and Elders of the Place are meaned which also
all the Papists keep for her when alas I defie them all together to prove any of those Days to be the Day which they keep it for so then they are kept at a Venture What shall we say of the Names of Rogations Ember Week and so many more to be found in our Prayer-book which are the Quintessence of Popish Superstitious Holy Days What I say is not in Relation to the civil Part of those Names but as to the Spiritual as they are brought into the Church But they will say we keep not all such Dayes there is only a certain Number mentioned after the Kalender but I ask wherefore then do you set them down yet there are Mornings and Evenings first and second Lessons for the very Day which I make no doubt are read where Service is every Day In the same Kalender we find the fasts as well as Feasts and those Fasts are always upon the Eves of certain Holy Days which are many only I find St. Mark and St. Luke have none whilest All Saints have wherein a Partiality appeareth we have Good Friday Holy Thursday no better nor holier than another whole Lent c. But this matter of Feasts and Fasts I have spoken of before Upon the first of May is the Feast by Papists dedicated to Philip and James but we are so fond of the Latin Tongue that because Jacobus is the Latin for James in the Payer-book 't is called Jacob and not James I know no other Reason why it should be so only because it hath a greater Affinity to the Latin the Latin Church we still retain a Kindness for After the Kalender are certain Notes belonging to it whereof one is that the 13th Chapter of Daniel is to be read until such Words The Book of Daniel hath but 12. Chapters in all and must the History of Susanna against which as an Apocrypha are lawful Exceptions be fathered upon that holy Prophet and be inserted into his Book as a Chapter of it In the Morning and Evening Prayers when the general Confession is read by the Minister it were well for the People within themselves or with a very low Voice to follow him but so loud as usually it is is not pertinent but makes a Noise and Confusion for the same Reason the Answers that follow the Lord's Prayer which indeed have very little Relation if any at all with what goeth before or what followeth In Prayer the Minister is the Mouth of the People to God and the People with their Hearts are to joyn with the Minister in his Prayer as with Reverence and Attention they ought to hear when he is God's Mouth to them that is when he preacheth I might take notice of what is said there of singing the Lesson in plain Tune to sing the Collect Epistle and Gospel which are very improper things So of their Benedicite Magnificat Nunc dimittis which I suppose might admit of English Names of which I shall speak hereafter as for the Answers at the latter End they contain good Expressions but ill applied without a Connexion between themselves all after the Romish way which 't is to be wished we had not so much of as we have we could well enough be without it as without those Portions of Apocryphas when we are wanting something for Instruction Comfort and Edification which the Word of God may supply us with 'T is not enough to sing our Prayers but our Creed and Confession of Faith must also be sung as ordered in the Evening Prayer upon some certain great Days therein named We grant that 't is well to have those several things in Verses to use them however herein Men ought not to allow themselves oto much Liberty for the Word of God ought always to be handled with a great Respect and Reverence the Tone of our Voice ought to be adapted to the Matter and the Occasion according to that Rule of St. James Jam. 5.13 Is any among you afflicted Let him pray is any merry Let him sing Psalms Prayer and Singing are different Duties to be used upon several Occasions as are Affliction and Mirth Before I proceed farther one thing I must take notice of which to me seems unaccountable that is the using of the Word Priest in our Prayer-book In the two Places I quoted before Ephes 4.11 1 Cor. 12.28 whereunto we may joyn Rom 12 the Apostle mentioneth the several Offices belonging to the Church but there is no sign either of the Name or of the Office of a Priest under the Law there were some because Sacrifices were to be made but under the Gospel no Sacrifice but of Prayer and Praise we have the Eucharisty or Commemoration of our Lord and Saviour's Sacrifice upon the Cross but that 's good for Papists to have Priests who pretend daily to make an Expiatory Sacrifice for the Sins of the Living and of the Dead but we abhor such a thing at least pretend to do so We say we abolish the thing and yet retain the Name the Name of Minister is in Scripture known in this Sence 1 Cor. 44.1 Let a Man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God The Names Bishop Pastor and Elder are known in Scripture but if they think the Word Minister below them which I charitably believe they do not because sometimes though seldom they use it then they may use the Word Elder or Presbyter which is the Greek for Elder 1 Pet. 5.1 Presbyter as St. Peter calls himself and Presbytery are Scripture Names signifying Office in the Church but there is a great Difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter and a Priest which is the proper Signification of the last as Heb. 5.6 so then the Word Priest is fetched afar off and there is no such Office in the Christian Church As to the Litany the same may be said by the People at the same time with the Minister but with a low Voice and not not after and separately they do it after the manner of the Kirie Eleison used by Papists here the People not the Minister make the Prayer for they and not he say Spare us good Lord Good Lord deliver us We beseech thee to hear us good Lord. When 't is said from Fornication and all other deadly Sin the Word deadly doth favour the Popish erroneous Distinction of Mortal and Venial Sins They hold but seven Mortal Sins whereof Fornication is one but they hold there are Sins of their Nature not mortal and which do not deserve Death which is contrary to the whole Course of Scripture Ezech. 18.20 Rom. 6.23 which saith expresly the Soul that sinneth it shall die and the Wages of Sin is Death This may easily be mended with changing the Word deadly into any of these gross horrid enormeous or such like which to deny is certainly to refuse Peace upon easie Terms to
Logicians are they all But if this was litterally to be taken I see no Reason but we may do so of all those Places where Bodily Members as Eye Hand Arm c. and Passions as Anger Fury Vengeance Jealousie c. are attributed to God and thus fall into the Heresies of Antropomorphites and Antropopathites I must not omit to say how Papists make use of this Place in the Philippians to the same Purpose as our Men do so that this Practice is not free from Superstition Of Holy-days NEXT comes the Point of Feasts by them called Holy-days but there is no other Holy-days besides the Sabbath which God blessed and sanctified and now the Christian Sabbath or the first Day of the Week which our Saviour sanctified by his Resurrection after which he at several times appeared unto his Apostles who constantly observed it so that in St. John's time it was called the Lord's Day Rev. 1.10 As for all other Days kept in Memory of Creatures we disallow Keeping of Days hath Relation to God's Worship which ought not to be communicated to Men We are not satisfied to keep Apostles Days but we must also keep All Saints Michael and his Angels the Innocents c. All idle and superstitious Fopperies for which we have neither Precept nor Example in the Word of God to what purpose they contribute neither to Decency to Order nor to Edification only are an Inlet to Superstition He that keeps a Day let him keep it unto the Lord and not to Man either dead or alive An African Council condemned certain Feasts used in Memory of Martyrs because they were drawn from the Errors of the Gentiles whose Abominations Christians must not meddle or have to do with 1 Cor. 10.20 for the things which the Gentiles sacrifice they sacrifice it to Devils and I would not that ye should have Fellowship with Devils So that when a Man saith to us this is offered in Sacrifice to Idols we ought not to eat Upon this Consideration that Council resolved on this And this we are to seek of the Emperor that such Feasts as are in many Places contrary to the Word of God and from the Errors of the Gentiles be forbidden for indeed some Christians being too ready to draw such things from them they transmitted them to others Christians and their Guides and Pastors instead of fencing against these things such was their Frailty that they rather complied therewith For Proof of this De Origin fest In Tertul. de Cor. Mil. let us hear what Hospinianus saith after Beat. Renany The old Bishops saith he were used when they could not call Men from the Superstitions of the Heathens by the preaching of the Word to seek at least to do it by observing their Holy-days with their own Worship but this was to drive out one Nail with another no Way to take off Superstition Although at the Beginning these Solemnities seemed tolerable yet at last they grew to such a Heap of Superstitions that they became the Fountain and Beginning of most horrible things Thus far he and Austin who then was alive wished them abolished and he gives in a Counsel for a good End Hom. 6. de Verb. dom in Matth. If ye ask how the Pagans may be won enlightened called leave all their Solemnities and forsake their Toys So we may say at this time only changing the Word Pagans into those of Papists Now the great Reason in those Days used by their learned Men not to receive those Vanities or if received to abolish them was because they were derived from Heathens which made Tertullian so sharply dispute that a Christian might not wear a Lawrel Crown for no other Cause but that the Gentiles did so which makes him say elsewhere Those Ceremonies are superstitious and vain which we used without any Authority of Divine or Apostolical Command and are to be accounted superstitious and therefore be restrained because in some sort they make us like the Gentiles and we may say they in some kind make us like the Papists for certainly we have it from them as they had it from the corrupt Church and this had it from Pagans so that the Springs whence they came and the Pipes thorough which they were conveyed are corrupt if there was no other Fault but this that they are empty Observations to be justly upbraided with Vanity as being done without any Warrant out of the Word for such things serve not to Religion but to Superstition and are affected and forced and rather over curious than any wise rational at all and therefore to be restrained because they do some of them suit with the Gentiles and all with the Papists Why then should we practise Ceremonial Festivals of Man's making 't is well to take occasion of hearing the Word and praying upon any Day when 't is offered but 't is not the Day but the Word of God that puts us in mind of the Birth Resurrection and Ascension of Christ and with Bucer we may well say I would to God that every Holy-day whatsoever besides the Lord's Day In Matth. 12. were abolished that Zeal which at first brought them in was without all warrant from the Word and it meerly follured corrupt reason to drive out the Holy-days of the Pagans as one Nail drives out another Those Holy-days have been so tainted with Superstition that I wonder we tremble not at their very Names and yet these every Year upon certain Days are observed with Mention of him or her whose Day it is and with an Epistle Collect Gospel Of Fasts WHAT I say of Feasts may also be spoken of Fasts We own Fasts publick or private being kept out of a right Principle in a true manner and for a good End are commendable but it must be upon occasion either to prevent an imminent Danger to remove some Judgments or to be humbled for our Sins then it must be joyned with Prayer for 't is an Accessary and Help to it and to speak more generally there is a Fast from Sin and evil Works which we are constantly bound to observe 't is what Scripture calleth ceasing from Evil but here this is not the Question 't is of prescribed Fasts which ought not always to be upon certain Days of the Year which are a Yoke upon the Church but as I said only upon Occasion voluntary and not forced and they ought not to consist in the Abstinence of some Meats but of all sorts for a time the better to fit us for Prayer not to have them too frequent as in the Church of Rome which looks on it as meritorious The Heretick Montanus brought in and promoted the stinted Fasts which afterwards did superstitiously multiply and to this Day Papists are full of them from them we borrowed some as those by the Church ordered to be kept upon Eves of several Holy-days so called all to be returned to those whom we had it from as well as the Feasts of
confirmeth it to be the same Office as we said but just now out of Acts 20. 'T is a thing I here have no mind to discuss Mr. Clarckson of primitive Episcop one having lately done it so well where he clearly shews how Bishops were but Ministers of Parishes as formerly Cardinals were but Priests of Parishes in Rome and to this very Day every Cardinal assoon as he is made hath with that Dignity the Title of one Parish or other in or about Rome What is said of Timothy and Titus being Bishops one of Ephesus the other of Creet is amongst some a vulgar Error grounded upon the Subscriptions of the second Epistle to the former and of the onely Epistle to the later But those do not belong to the Epistles but are Additions to them long after the Time when they had been written they are no Part of those holy Writings as it appeareth out of the Subscription of that to Titus where is a Mistake of the Place which St. Paul could not commit and is confuted out of the 12th Verse of the last Chapter where St. Paul desires him to be diligent to come to him to Nicopolis for I have determined there to winter if the Epistle had been written from Nicopolis as 't is said in the Subscription he would have said I determined here to winter as of a Place where he was and not there as of a Place where he was not at that Time when the Epistle was written The Truth is both Timothy and Titus were Evangelists who went with him in his Journeys and when he had formed a Church he left one to set things in order whilest he was gone to preach the Gospel in some other Place as to Timothy 't is clear when he exhorteth him to do the Work of an Evangelist 2 Tim. 4.5 therefore in his Epistles to them he chargeth exhorteth and doth direct them how to carry on the Work he had set them upon during his Absence and then come to him when and where he appointed them Here I shall not enter into a long Discussion only in few Words shall say how after holy Scripture the antient orthodox Doctors as Austin Jerome Ambrose and some of the Papists as Hugo Cardinal Anselm Lumbard Cusan Johan Parisens and others whose Words upon occasion we can produce hold the Distinction between Diocesian Bishops and other Ministers Elders or Pastors not to be jure divino but only jure positivo or Humane Right hence all Ministers by Decrees of ancient Councils ought to have Voices both deliberative and decisive in Councils as Gratian Duraren Gentilet exam Cone Trid. Pag. 216. and Gentiles do declare this last alledging the Councils of Nice Calcedon and Carthage and others Hierom's Words are well known and very remarkable In Tit. 1. Idem est ergo presbiter qui Episcopus Episcopi noverint se magis consuerudine quam c. The Elder is therefore the same as the Bishop and before there were in the Church Divisions through the Devil's Instigation and some said I am of Paul others I am of Apollo and others I am of Cephas Churches were governed by the common Consent of the Elders If any one thinks it is only our Opinion and not of Scripture that the Bishops and Elders are but one and the same and that one is a Name of Age the other of Office let him but read the Apostle's Words to the Philippians Paul and Timotheus the Servants of Jesus Christ to all the Saints which are in Philippi with the Bishops and Deacons Let the Bishops know that they are greater than the Elders more by Custom than by the Lord's Institution and that in common they ought to govern the Church And to Evagrius so upon these Matters Cyprian is to be consulted who declares how from the Beginning of his being made Bishop he resolved to do nothing without the Advice of the Elders and the Consent of the People Every Plant saith our blessed Saviour which my Heavenly Father hath not planted shall be rooted up Matth. 15.13 to be understood not only of Persons but also of Doctrines but now we speak of Persons The Lord Jesus declareth by himself how every true Commission must come from the same Hand I am come in my Father's Name John 5.43 and when he gives his Disciples their Commission he mentions by Vertue of what thus as my Father hath sent me so do I send you John 20.21 The Commission is originally from the Father and by the Son to the Disciples thence derivatively to others any other Commission is wrong so void and null This same Commission gives an equal Power to all and is of the same Extent for one as for the other wherefore let Prelates shew their Commission of Authority over their Fellow-ministers sure we are their Commission is not for but against it Luke 22.25 26. If they pretend to any other we say 't is not right but null and is insignificant Nothing of that Lording Office in the Place where ordinary and extraordinary Offices of God's Appointment are named Eph. 4.11 A poor Woman can say that when the Messiah cometh which is called Christ he will tell us all things John 4.25 yet he never spake of such Offices of Superiority as Lords Bishops Archbishops c. He is our Lord and Master yet gives us a wonderful Example of Humility John 13.13 14 15. elsewhere he bids us to learn of him but what To domineer over others or to be high above Fellow-servants or to assume Names or things of Superiority no such thing but Meekness of Humility for I am meek and lowly of Heart Matth. 11.29 Wherefore let Prelates be satisfied with the Rank which civil Authority hath given them as to an outward Respect but not to stretch out their Commission beyond Bounds lest they give cause to renew the Complaint of King Frederigo of Spain An. 1300. Episcopi Ceremonias c. As for Ceremonies saith he and such things as do serve to the advancing of the vain Glory of the Prelacy the Bishops take solemn Care for the promoting of these but of the Government of Souls and their eternal Salvation they are the very Plagues c. But we must leave off the Discourse about Diocesian Bishops and shall not meddle with it any further However let them not wholly engross to themselves all Jurisdiction and Ordination the whole Ecclesiastical Power and the sole Right of Ordination whereof the laying on of Hands which is an essential Part of it is called the laying on of the Hands of the Presbitery 1 Tim. 4.14 which is a collective Body not of one but of many so that for a Bishop wholly to arrogate it to himself is a great Abuse so 't is though one or two more be called if it be done pro formâ and for Fashion sake which is an owning that that thing ought really to be so though it be otherwise like one who is made to sign a
us to let the World know we are no such Men acted by meer Fancy and Turbulent as misrepresented and to give our Reasons why we cannot consent and conform May the Lord out of his infinite wisdom and mercy be pleased in his due time to unite us in judgment and affection for the truth Now something also must be added as to the subject matter of the following Papers We have Cause to thank God that since our late happy Revolution the Yoke of Persecution is broke off from our Neck and we now enjoy the Liberty of meeting pulickly to serve God and are secured by an Act of Parliament which I pray God may last for ever except it were taken off upon a better account namely to unite us all voluntarily to joyn together in the Worship of God Wherefore many things as are said in this Paper must be understood according as things were when the Laws were strict and severely put in Execution against us and not since the Time of Indulgence but in relation to Laws it ought to be taken notice of how the Penal Laws which at first were intended only against Popish Recusants were thorough the Malice and Craftiness of some Men willing to keep up Divisions fully turned against us as we may believe contrary to the Intention of the Makers thereof I desire what I say in this short Treatise may be so interpreted as arising as indeed it doth out of a Principle of Vnion and Peace grounded upon Truth for without it they can never stand long nor be acceptable to God Now I desire those who are concerned in these matters to consider the Necessity of this Vnion by the Greatness of the Danger which the Want of it doth constantly expose us to from our common Enemy doth not former and latter Experience convince us of this Truth And were we not very lately like to have been all swallowed up by Papists when not thinking themselves strong enough at home they combined with forreign Powers to bring it about They have too well learned the Maxim divide impera and therefore all our Divisions were ever fomented by them striving to set us together by the Ears with one Party to ruin another and at last to destroy us both so that besides the Glory of God if there was no other Reason but Self-preservation we ought to be convinced of the Necessity of labouring to come to a Reconciliation and doth not Experience sufficiently teach us how these Matters ever have been the Occasion of Differences in Church and State Out of what hath been said I lay this for a Foundation that it is our common Interest and for the Preservation of us all there is a Necessity to agree and unite Now it is undeniably true that these Matters have been the Causes of our Divisions the partition Wall which hath kept us asunder and that this maintains still the Papist Interest amongst us which would presently fall down if that Door was shut upon them As to the Doctrinal Part of the 39 Articles we are all agreed and as to Church Government in the general we unite thus far that there ought to be a Discipline with a Ministery by way of Office and that none ought to take care of Souls and administer God's Ordinances but these who have a lawful Call to it we agree or ought to agree how the Word of God and Apostolical Practice therein contained must be the Rule of Doctrine and Worship when afterward we come to differ why should we not be judged by that Law which is the Word of an infallible God preferrably to the Judgment of any Man or of all Men together who are all subject to Error And why upon this Difference should the strongest go about cutting the Throat of the weakest as good as to say I cannot perswade you but will force you a good Cause as we say to Papists must never be promoted by such evil means for it cannot be denied but a great deal of Violence hath been therein used against Dissenters Men who cannot agree amongst themselves must about a Judge Now Infallibility and Impartiality the two necessary Qualifications for a just Judge are not to be had but in the Word of God which is not wanting in giving us Directions for the Well-being as for the Being of the Church or else it were imperfect All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect Where Perfection is nothing is wanting to make us wife unto Salvation 2 Tim. 3.15 16 17. We say it is against our Conscience to do the things they would have us to do they cannot say it is against theirs to leave them I do not speak to one single Person who for his Excuse will pretend they are commanded him but I speak to the Law Makers Now is there not more Reason for you to leave them off which doth not wound your Conscience than for us to do them and thereby offend ours Why do you impose such Necessity such Oaths such Subscriptions as you do which are or become meer Snares contrary to St. Paul's Rule This I speak for your own Profit not that I may cast a Snare upon you 1 Cor. 7.35 which Dr. Whitaker calls Aureus locus libertatis vindex a golden Text Asserter of Liberty The Question is about Ceremonies religious in their Nature Vse and Signification which we say ought not to be brought into the Worship of God without a Warrant from the Word the Rule of it and I doubt what Beza and Bald win do express is too true it is not to be doubted but that most of the antient Bishops were somewhat too busie in devising Rites but unhappy was their Counsel I suppose they had been instituted for a good End yet being abused they are taken away for a better Dr. Fulk speaks much in few Words Rejoynder to Martial Art 1. The Gates of Hell saith he assaulted the Church in idle Ceremonies the Fathers in them declined from the Simplicity of the Gospel Bellarmin de eff sacr l. 2. c. 32. can condemn vain and unprofitable Ceremonies Lyra another Papist saith the Memory of Idolatry is totally to be wiped out and the Jesuit Coster Enchir. chap. 8. confesseth that if the Substance of Bread remain in the Sacrament then their Idolatry is more intolerable than the Egyptians was in worshipping of an Ox or a Crocodile they agree as to the Point but when we justly come to apply it then they will not hear of it they will assert a Transubstantiation before they will own an Idolatry worse than that of the Egyptians or that their Ceremonies are vain unprofitable and Idolatrous and yet we are satisfied they are so though some of our Church would qualifie things and say they are not so idolatrous as the Heathenists and all this to what purpose Only to make ours which we have from
Will or a Deed and knows nothing of the Contents thereof Indeed there is such a Lordly Carriage amongst some of them as doth not become Ministers of the Gospel who would not so much as say Grace at their own Table but have their Chaplains to do it nor to give a Visit to the sick to comfort the afflicted they have Worldy Businesses to mind besides that some use as Servants their Fellow-ministers despising or otherwise abusing them in the same Degree as they neglect their Flocks Ezech. 34. whereby they become liable to the Judgments of God pronounced against the Shepherds But we leave that Point to come to the Abuse of their Power in Convocation about Ecclesiastical Affairs as to the making of Canons and Constitutions which if they please may happen to be such as will endanger or bring the Nation under Bondage and wrong Men in their Free-holds Some of that kind have formerly been made and others have encroached upon thelegislative Power of the Nation They who will take the Pains to peruse the Records of that worthy Parliament in 1610 may find they took notice of such Courses as were contrary to the Authority of Parliaments condemned urging of Subscriptions above that appointed by the Statute of 13 Elizabeth only concerning Confession of the true Christian Faith and the Doctrine of the Sacraments Farther Prelates kept their Courts in their own Names silenced deprived excommunicated which is to encroach upon the Crown 's Prerogative and so thereby fall into the Penalty of Premunire by the Statute of 25 of Henry VIII except they can shew some special Warrant by Statute for so doing which they cannot because in King Edward the VIth's days they were ordered to keep their Courts in the King's Name Canonical Oaths and Subscriptions are Tyrannical Things so are their more severely punishing the breach of their Laws than of God's and to teach a necessity where Christ hath left a Liberty is an effect of Arbitrariness It cannot be denied but that several good and faithful Servants of Christ for refusing to submit to Ceremonies which God never Commanded but hath forbid 'em have through merciless and unjust Persecution been reduced to Want and Misery to pay Fines be put in Prison where some dyed good learned and laborious Ministers turned out for Nonconformity and others scandalous and unfit put in their place only because they Conformed a sign that they minded Conformity more than the main Duties of God's Service for rather than to put in Nonconformists they left Parishes unprovided wear the Surplice or Preach not Cross or Baptise not Kneel or no Sacrament for you and the Minister Administring to such by the Canon to be suspended By their 6th Canon Nonconformists are accounted to be Schismaticks Puritans and Excommunicated ipso facto without Appeal This is to make as great a difference between Protestants and between Men and Men as between Men and Beasts however let us give praise to whom it is due Bishop Grindal was commanded to suppress an exercise called Prophecying which he constantly refused to do There hath been but few Grindal's in that point for commonly they turn'd out Preaching under pretence of Praying or rather reading of Prayers We look somewhat back but certainly upon account of Nonconformity here strange things have been acted not only of old but also under some of the late Reigns and the continued succession of such hard usages have preserved the memory of them so that the smart thereof doth last to this very day and cannot easily be forgotten And though now thanks be to God Men live under the favour of an Act of Indulgence and amongst some Church-men who have more Moderation than others had yet still there are too many remaining that act by a Spirit of that kind and if it was in their power would be as virulent as formerly others were The Church was barbarously dealt with when persecuted by cruel tyrants and Strangers as by Egyptians Assyrians Caldeans but never more than when she turned to persecute her self in her own Members Heb. 11. two Instances we have one amongst the Jews when the Prophets and other good Men were put to Death then when our Saviour his Disciples and other Primitive Christians were cruelly butchered so always since when one part persecuted another then Popery out-did all that had been done before And lastly here amongst us though not so cruelly yet ill enough as contrary to greater Lights and against the Rules of Christian Meekness and Charity a sign of a bad cause which makes use of such means to promote it In the mean time the most important Concern hath been and is still neglected in some parts of the Nation At this very time I write People have hardly a Sermon once a Month no Minister in the place upon occasion to visit and comfort the Sick Livings are sometimes bestowed upon those who live many Miles off who come not near the place and a poor Reader or vicar or Curate kept who hath hardly Bread to put in his Mouth the People are deprived of the Right of Electing or Approving one fit or unfit is imposed upon them which is quite as unreasonable if not worse than if a Husband was pressed upon a Woman whether she will or not Are not Bishops concerned to look to and endeavour within their Diocess to remedy these Abuses When a Parish is worth 80 or 100 l. a year and yet cannot have a Minister to live among them In a word for I am tired to think upon this subject what shall we say of Chancellors Commissaries Officials Parators Pursuivants and so many more Blood-suckers of the Church's income of calling Ministers without express consent of the Congregations of Ministers going to Law for their places of Plurality Non-residency dumb Ministers Simony prophane Contemners of Religion Carnal proceedings in Spiritual Courts taking Money for Ordination Citations change of Penances into Money c. are not these abominable Abuses This point I shall almost conclude with the Lordly and Pompous Prelate whom we have seen usurping the sole Authority of Jurisdiction Ordination and Excommunication But now we must speak few words of his assuming wholly to himself the power of Confirmation though some good may come by it yet the thing in it that is good might be done under another Name which we would not borrow from Papists through whose hands this is passed into ours when they so superstitiously abuse and make a Sacrament of it but I will not insist upon some things I might say to the Purpose only I must make an Observation how strange it is that a Minister that hath a lawful Calling to preach the everlasting Gospel to administer the Sacraments and hath a Right to do every thing else that belongs to the Office of Ministery yet may not perform this Part of it which in Substance is to examin and Catechise Children but this is reserved for the Bishop Those are sad Times when Will and
Pleasure have justled out Right and Reason and when selling and buying and such like evil Practises turn the House of God into a Den of Thieves But this Point I shall conclude with an excellent Letter sent to the Bishops by Dr. Humphrey President in Magdalen College in Oxford and Reader of Divinity Lecture there It is thus Your Lordship's Letters directed unto us by our Vice-chancelour although written in general Words yet hath so hearted our Adversaries that now we are no more accounted Brethren and Friends but Enemies And seeing the old Mass Attires be so straighly commanded the Mass it self is shortly look'd for a Sword is now put into the Enemies Hands of those that under Queen Mary have drawn it for Popery and under Pretence of good Order are ready without Cause to bewreck their Popish Anger upon us who in this will use Extremity in other Laws of more Importance Partiality I would my Lords have wished rather privy Admonition than open Expulsion yet I had rather receive Wounds of my Brother than Kisses of mine Enemy If we had privily in a convenient Day resigned then neither should the Punisher have been noted of Cruelty nor the Offender of Temerity neither should Papists in their seditious Book have accused Protestants of Contention Religion requireth naked Christ to be preached professed glorified that graviora legis the most weighty things by the most faihful Ministery of feeding Pastours should be furthered and after that Orders tending to Edification and not to Destruction advanced and finally the Spouse's Friends should by all means be cherished favoured and defended and not by Counterseit and false Intruders condemned over-born and defaced But alas A Man qualified with inward Gifts for lack of outward how is he punished And a Man only outwardly conformable inwardly quite unfurnish'd is let alone yea exalted the painful Preacher for his Labour is beaten the unpreaching Prelate offending in the greater is shot-free the learned Man without his Cap is afflicted the capped Man without Learning is not touched is not this directly to break God's Law Is not this the Pharisees Woe Is not this to wash the Outside of the Cup and leave the inward Part uncleansed Is not this to prefer Mint and Anise to Faith Judgment and Mercy Man's Tradition before the Ordinance of God Is not this in the School of Christ and in the Method of the Gospel a plain Disorder Hath not this preposterous Order a Woe That the Catechism should be read as the Word of God it is the Order of the Church to preach it a necessary Point of a Priest to make quarterly Sermons is Law to see poor Men of the poor Men's Box reliev'd Vagabonds punish'd Parishes communicate Rood Lofts pulled down Monuments of Superstition defaced Service done and heard is Scripture is Statute That the Oath to the Queen's Majesty should be offered and taken is required as well by Ordinance of God as of Man These are plain Matters necessary Christian and profitable to wear a Surplice a Coap or a cornered Cap is as you take it an accidental thing a Devise only of Man and as we say a Doubt or Question in Divinity seeing then all these substantial Points are in all Places of this Realm almost neglected the Offenders little or nothing rebuked and seeing the Transgressors have no Colour of Conscience it is Sin and Shame to proceed against us first having also reasonable Defence of our Doings Charity my Lords would first have taught us Equity would first have spared us Brotherliness would have warned us Pity would have pardoned us if we had been found Trespassers God is my Witness who is the Beholder of a I Faith I think of your Lordships honourably esteeming you as Brethren reverencing you as Lords and Masters Alas Why have you not some good Opinion of us Why do you trust known Adversaries and mistrust your Brethren We confess one Faith of Jesus we preach one Doctrine we acknowledge one Ruler upon Earth in all things saving in this we are of your Judgment shall we be used thus for a Surplice Shall Brethren persecute Brethren for a forked Cap devised singularly of him that is our Enemy Now shall we fight for the Popish Coat his Head and Body being banished Shall the Controversy so fall out in Conclusion that for lack of this necessity Furniture as it is affirmed Labourers shall lack Wages and Churches preaching shall we not teach shall we not exercise our Talents as God hath commanded us because we will not wear that which our Enemies have desired and that by the Appointment of Friends O that ever I saw this Day that our Adversaries should laugh to see Brethren fall together by the Ears O that Ephraim should thus eat up Manasseh and Manasseh Ephraim My Lords before this takes place consider the Cause of the Church the Triumphs of Antichrist the Laughter of Satan the Sorrow and Sighs of a Number the Misery and Sequel of the Tragedy I writ with Zeal without Proof of my Matter at this present time but not without Knowledge of it nor without Grief of Mind God move your Spirit at this present to fight against Carnem Circumcisionem imo Concisionem against Literam Legem which principally is now regarded and rewarded Speak I humbly beseech you to the Queen's Majesty to the Chancellour and to Mr. Secretary and the rest that these Proceedings may sleep that England may understand your zealous Mind towards the Worship of God your Love towards the poor Well-willers your Hatred towards the professed Enemies your Unity in true conformity the other neither be needful now neither exacted in any good Age so shall the little Flock be bound to you so shall the great Shepherd be good to you There appears in this Letter a Sence of Piety Modesty and Christian Resolution not to halt between two but to suffer rather than to sin according to our Saviour's Rule we cannot serve God and Mammon When one is convinced of a Truth he ought to adhere to it Yet one Dr Burgess who hath written for that Cause would make us believe our blessed Saviour was a Trimmer when in his Rejoynder he saith our Saviour walked a middle Path between the Excess of the Pharisees and the Preciseness of the Sadducees observing many significant Ceremonies in Religion The instituted Ceremonies under the Law he fulfilled but as to their Traditions the Evangelists declare how smartly he reproproved them for certainly such Expressions to speak of them as moderately as may be shew a great Want of Reverence for our blessed Saviour but thatStyle is no Stranger with some of them witness what Dr. Morton saith in his Defence In Hezekiah's Time saith he the Idolatry about the Serpent could not be cured but by abolishing the Serpent but in our most truly Reformed Church which doth most lively express the Face and full Body of her primitive Mother Church this Disease would be found curable without any such Extremity
Ministry amongst them as at this Day 't is amongst most forreign reformed Churches But all this doth tend to unchurch all Protestant Churches beyond Seas that want Bishops because for want of a right Ordination they must have no Ministry thus their Ministers must be Intruders seeing they preach and administer Sacraments without a lawful Calling So the Marriages they bless are but Concubinages the Children they christen are not lawfully baptized and to shew by Experience this is the Opinion of some here have we not from time to time specially of late invited and exhorted several Outlandish Ministers to be as actually they have been reordained and so we set our Hands to what Papists said of them they were no Churches a thing as uncharitable as unpolitick for this hath been their only Way to get leave here to preach the Gospel and if a Popish Priest should turn Protestant here we would not so much as desire him to be reordained whereby we plainly own Popish Ordination to be good but that amongst Reformed Churches not so This is not the only Abuse we have in these Matters if Ordination and Jurisdiction be together and conferred by the same Act why then are they separated in the same Subject We have seen lately a valid Ordination deprived of the Power of Jurisdiction in the Case of the Bishop of London which at other times hath also been the Case of others 'T is known how the King as Head or Governour of this Church and excepted Infallibility a Shaddow of a Pope doth suspend or command Bishops and others to be suspended ab Officio or a Beneficio and sometimes of both for in many of these things we are so fond of the Beast as to make use of his Language as if the English Tongue was so barren as to want Words to express such things Whilest we disown Reformed Churches to be true Churches on the contrary the Church which is become a Synagogue of Satan and for all her abominable Errors in Doctrine and Practice we must own to be a true Church with saying she holds all essential Points of Faith whence they take this Advantage that then she may not and must not be charged with Idolatry which is an Errour not only in Practice but also in Judgment for we believe that as there is one God and but one God so he alone ought to be served with a religious Worship exclusively to every Creature and 't is sad to see how to defend that Diana Hierarchy and to shew how the Communion of Rome had Right to convey to our Bishops a valid Ordination and a Power of Ecclesiastical Jurisdiction we must whether or not she be so make her a true Church or else she could not have conveyed it but Papists do press on either they have not all essential Points of Faith which our Church-men grant they have or else they must be cleared of the Charge of Idolatry I say it again 't is sad to see them reduced to Shifts as first to say by that is meaned no more than that Rome owneth all the antient Creeds when those Creeds are but a short Epitome of the Articles of our Faith for several other things are implied therein but expressed in several Parts of Scripture out of which those Creeds were compiled and though they may be reduced under some of the Heads of these Creeds yet they want Enlargement Thus we see in the Time of Arrius when he had published his abominable Heresie what Enlargements upon the Apostolical Creed were made by the Council of Nice in their Creed and that of Athanasius so though no new Creeds were compiled when Nestorius Eutiches and such Arch-hereticks spread their Poison the Councils assembled against them made Canons and Enlargements upon the true Christian Faith concerning those Points And as this sheweth how the few short Articles of our Faith contain more than they express in relation to the Person of Christ the like may be said in Matters of his Grace which were so fully and clearly enlarged upon by Austin Prosper Fulgentius and other Orthodox Divines who did write against Pelagians and Semipelagians See farther what another Shift we make to come off with saying that the Commandments are no Articles of Faith I well know the Distinction between things to be done and things to be believed so as to say that to honour my Father and my Mother is not an Article of Faith though it be a Rule of my Obedience But that doth not hinder but that one and the same thing may be a Commandment and an Article of my Faith and we ought not to attempt to teach God how to speak in his holy Word None may deny but that to have no other God before the Lord is a Commandment and that not to bow down before the Likeness of any thing in Heaven or in Earth or in the Waters is a Commandment but also none must deny that we ought to believe there is one God alone to be worshipped and adored which is the first Article of our Faith when alas all these narrow Steps might easily be avoided with laying by the Design of holding a Succession of Ordination and owning the Truth in that the Church of Rome is no Church as wanting Purity and Truth of Doctrine and right Administration of the Sacraments according to the Institution and striking at the very Fundamentals of our Faith We may justly call it as our Lord calleth the Synagogue of Satan Rev. 2.9 Some who called themselves Jews or the true Church though that Name did not in the least belong to them So let our Friends to Popery speak of it all the good they can as all the Evil against Presbyterians the one shall never be a jot the better nor the other the worse for their talking against the Unreasonableness and Injustice of such Proceedings We appeal to some of the true Sons of the Church as none can deny Mr. Thomas Rogers to have been in his Analysis of the 39 Articles which he asserted to be the true Doctrine of the English Church and dedicateth it to the then Archbishop of Canterbury he doth not as some others slight forreign Churches but brings in their several Confessions of Faith to shew how they agree and concur with him in his Assertions in several Places he gives them their due Title of Reformed Churches and is not ashamed to quote the Augustan Saxon Bohemian Swevick Helvetick Basil Gallick Belgick Wittemb c. Confessions to shew the Harmony and Consent of all Protestant Reformed Churches against that of Rome Now those Churches are known to agree with Presbyterians not only in Doctrine but also about Church Government Worship and Discipline yet none of them is so unjust imprudent and uncharitable as to say they had rather to be Papists than Presbyterians and Dissenters Mr. Rogers calls the forreign Churches our Godly Brethren in forreign Countreys pag. 103. and the Romish Church the Antichristian Synagogue of Rome pag. 127.
Censure so contrary to what Scripture prescribeth in matter of passing a Judgment upon others There is nothing of an healing Spirit which a little before and at the time of the Conferences in Worcester House only to have time to settle their Affairs and amuse others those Men pretended to But in the Head following concerning the Service of the Church are these Words The Service in this Church of England these many Years hath been read in Latin to the People whereby is meaned the Time of Popery so 't is called the same now as it was then namely the Church of England which I think is no great Credit or Honour to the present Church then it implieth the Service now used to be the same as 't was in those Days only with this Difference that then it was in Latin now in English So there is mention made of the Division of the Psalms into several Portions called a Nocturn and the Rules called the Pie which made the turning of the Book so intricate However though it hath suffered some Alterations in Substance 't is the same as it was in times of Popery only put in plainer Order and whereas heretofore there hath been a great Diversity in saying and singing in Churches within this Realm according to the Uses of Salisbury Hereford Bangor York Lincoln henceforth there shall be but one Vse namely the Romish or next to it in Cathedrals Collegial Chappels and the like In the following Rubrick an unnecessary and unrequired Leave is given to say in any Language understood Morning and Evening Prayers by which means the Latin is still continued but all Priests and Deacons 't is imposed upon to say it thus amongst Papists their Clergymen must say their Breviary which is meritorious Morning and Evening to pray to God is a necessary Duty incumbent upon all but I see no reason why one should always be stinted to such a Form In the proper Lessons is a Feast called Annunciation of our Lady it is not sufficiently expressed by the Name of the blessed Virgin Mary but our Lady Seeing they come upon those Terms they ought to have said which of the Ladies either of Egypt Loretto Monserrat and fifty more without Hyperbole which we could name for they are all Ladies with Churches dedicated to and Days appointed for them The Word Lady is not enough 't is common to so many though in the Word we read of one Lord Jesus Christ but of no Lady she should have been called Queen of Heaven and those great Titles given her in her Litany In a due and decent manner we honour her Memory and call her the most blessed amongst all Women but not in a Popish and Superstitious Way In the Kalender we are taught to reckon the Month after the Roman Way by Nonae Idus and Calend but to what purpose they know best In the manner of ordering of Priests and consecrating of Bishops we have Veni Creator Spiritus for those Words in Latin have a greater Emphasis and Energy than in English but not in ordering of Deacons that is used in the Conclave in the Election of a Pope which brings Infallibility in the Election Acts 24.23 and 1 Tim. 4.14 and 2 Tim. 1.6 when Paul and Barnabas ordered Elders or Ministers in every Church they prayed fasted and laid Hands upon them without any other Ceremony I should have said how their Way of Service in Cathedrals depriveth People of the Comfort of singing Psalms But we must return back to the Kalender there in red Letters we find King Charles Martyr and the 29th of May Observations upon the 30th of January and 29th of May in 1694. but I shall say nothing thereupon one not long ago having published something upon the matter and thus saved me that Trouble only I take notice he is in the 3 d. Collect of Evening Prayer mentioned in this Stile according to the Example of this thy blessed Martyr if a Martyr then of Hierarchy as his Son King James Confessor of Popery in the Morning Prayer 't is said instead of Venite exultemus for we cannot leave off our Latin shall the Psalm following be used called a Psalm a Mixture of broken Parts of Scripture Acts Jonah Lament and Baruch too and this one Verse by the Minister the next by the People so round about and the last Collect of the three the People to repeat it after the Minister The Service for Charles II's Birth and Restoration as to the Occasion Matter and Manner is a fit Match for this all alike I remember one thing I shall mention now we speak of Kings and that 's about Coronation wherein are observed some meerly Popish Fopperies which make Westminster Abbey so much like a Church in Rome or upon such an Occasion any Popish Church elsewhere the manner of laying the Regalia upon the Altar the bowing and cringings c. But I shall only speak of the anointing an idle Ceremony now formerly a Jewish one anointing of Priests Prophets and Kings under the Law were Typical all ended in the Lord Jesus Christ who yet though a Priest a Prophet and a King was not anointed with Oyl but with the Gifts and Graces thereby signified our Ministers or Priests as they call them should also be anointed as well as our Kings in this and that certain Parts of the Body rather than in another it is pity but that to perform so solemn an Action we should also have a miraculous Bottle of Oyl brought down from Heaven or a St. Ampoul that 's never diminished to anoint our Kings as the French pretend to as also till now they imitated them in touching for the King 's Evil however anointing may not be said to be essential to the Coronation Now to the manner of using the Prayer-book Why should the Minister read one Verse and the People with a loud Voice another which is against Decency and St. Paul's Rule not to speak all at once Why should the Doxology Glory be to the Father be repeated so often as well as the Lord's Prayer And why so divided as that the Minister should ever say one Half and the People the other Like Priest and Clark in Popery this to answer for the other Why should the Title of every Psalm be Latin Why is Simeon's Song called the Nunc dimittis The blessed Virgin 's to be known under the Name of Magnificat when we speak of the Rich Man to call him Dives Why Simon rather Magus than the Sorcerer If we be so fond to call things by Names in an unknown Language let it be in Hebrew or in Greek which are the original Tongues of Old and New Testament and not in Latin which with their Decrees is the Language of the Beast if in English we wanted Words to signifie things then there would be Cause to borrow of others but we are not brought to such Streights every one knows how all the Popish Service is in Latin wherein we still
ought to be performed only in Spirit and in Truth for God is Spirit John 4. So that the Use of those Ceremonies ought to be abolished Belg Conf. Art 25. Also the Churches of the united Provinces do believe that amongst Christians all Ceremonies must be abrogated Now he that saith all excludeth nothing and to shew what kind of Ceremonies those are elsewhere they explain it we do reject all manner of Humane Inventions brought into the Service of God Art 32. And 't is an unexcusable Presumption to introduce into the Service of God that which he hath not prescribed The Believers of part of Switzerland express thus much saying no Man may command that which Christ hath not commanded Conf. Basil Art 19. among other things therein is mention made of Days dedicated unto Saints but in another Place they declare more at large when having said how the Church of Christ doth what she can to preserve Peace and Union 't is added therefore she hath no Communication with Sects and receiveth not any Rules given to settle a Distinction of Meats Cloths Days and Ceremonies Herein with us do also agree the four imperial Cities in their Confession of Faith presented to the Emperor Charles the Vth. where after they have condemned the Impositions of Fast Days at certain times as Lent and on Fridays specially that called good-Friday and having quoted some Places out of Ireneus and of Apollonius against Montanus who was the first Imposer of Fasts and of Chrysostome Neque enim apud nos leve momentum habet c. they speak thus for as we ought we had a special Regard to what St. Paul saith to the Coloss Chap. 2. Let no Man judge you in Meat or in Drink or in respect of an holy Day And in another Place having spoken about Abuses under Pretences of Divine Worship introduced into the Church 't is added Many things are admitted subservient unto Superstition more than to Piety This overthrows the Ceremonies of our Prelates If after all this we have a Desire and Curiosity to know the Mind of the most remote Churches from us and which are settled in Poland Russia Lithuania c. We shall find though some follow the Confession of Ausburg others that of Bohemia and others that of the Evangelical Cantons Postnaniensi Conventu art 10. Disciplina ecclesias secundum Dei verbum ab omnibus approbatur Ex lib. Bucer cui titulus scripta duo adversaria latol p ag 159. they unanimously tell us that Church Discipline which is according to the Word of God is approved by all Who then can hinder ut hence to conclude that all approve to have that Church-government settled which is grounded upon God's Word And indeed they have that Company of Men that excel in Prudence and Gravity of Spirit whom Bucer speaks of whose Office is to warn and correct those that commit Faults and to compose Differences c. those Elders saith he Ambrose hath written of they are those that help in the Administration of Church-government to the great easing of the Minister whereof the Benefit is great in those Churches that have them though they be derived from Scripture yet are wholly despised and rejected by the prelatical Party A general Synod held in Poland since the Agreement at Sandomir Uladislaw Synodus art 12. Syn. postnan art 8. Syn. Xansens cap. 2. speaks of two Kinds of Elders Spiritual and Secular Another famous enough makes mention of them and a third not only declareth how they ought to be chosen but also what their Office is 'T is then past all Question that they have ruling Elders Moreover we must admire at the Charity and Prudence of those Churches much different from what we have seen here practised at home for though Part of them that are united by the Agreement they made at Sandomir be of the Confession of Ausburg and do retain some Ceremonies yet they impose them not neither do they constrain People to submit thereunto for say they Petricoviens Synod art 4. qua quidem propter externos ritus homines pios ferire neque domini est voluntas neque purioris ecclesiae mos c. if they were imposed some Opposition might happen and then it would be necessary to make use of the Discipline but 't is neither the Will of God nor the Practice of the more primitive Christian Church to punish pious Men for outward Ceremonies therefore Ceremonies we leave to Christian Liberty Hence we see how they wisely avoid the Occasions of Severity and Dispute Though among those Churches there be Overseers and Superintendents whence our Prelates would prove a Conformity with their Episcopacy we shall find a vast Difference between both not only as to the Election which is made by the Ministers but also in relation to the Authority which is subordinate and inferiour to that of the Synoct Xansens Syn. cap. 1. Art 10. see from art 1. to the 10th and as to the Time assigned for it which is from one Synod to another and according to the Pleasure of the Synod he shall be confirmed or else another shall be chosen if the Synod think fit And if it will appear those Overseers have a different Employment from that of our Bishops if one will take the Pains to read the Articles of that Synod from first to tenth inclusively and that for them it is an Addition of Care and Pain more than of any Worldly Honour or Gain In a Word they are such as Chair-men Prolocutors and Moderators in Synodal Assemblies except that the Work of these doth cease at the breaking up of the Synods but the Labour of those doth continue This we might strengthen with other Testimonies of the Confessions of Faith and Articles of the Ecclesiastical Government of other Churches But forbear for we think we said enough to our present purpose Now to come to the Judgment of some of our home good and learned Men about these things Written in 1566. we shall begin with a Letter of the general Assembly of Scotland to the Bishops of England for though they be of a different Kingdom yet they make part of the same Land If Surplice say they corner Cap and Tippet have been Badges dies of Idolaters in the very Act of Idolatry what have the Preachers of christian Liberty and the open Rebukers of Superstition to do with the Dregs of the Romish Beast And in their Confession of Faith are these Words We detest all Ceremonies and false Doctrines of the Romish Antichrist added to the Ministration of the true Sacraments we detest all his vain Allegories Rites Signs and Traditions brought into the Church without and against the Word of God King James when he was yet in Scotland could tell them they had the purest and best Reformed Church in the World even beyond that of Geneva which said he keepeth some Days yet when he had been here a while being well pleased with
scandalous and ignorant Drone because he conformeth as it too often happeneth if Drunkards Swearers Fornicators Sabbath-breakers be let alone if a Man for not coming to the Offering or refusing to pay his Groat be fined or excommunicated and then the Writ de excommunicato capiendo be issued out yet in the mean time one who lives in open and notorious Drunkenness Whoredom and Adultery be winked at do we not prefer our Tradition before the Commandment For Abuses in things of this Nature I shall bring an Evidence without Exception a darling Son of the Church Dr. Andrews in a Sermon of his before he was a Bishop preached to the Convocation Truth forceth these Words out of him The Church Censures now a days do only touch the Purse Evil doers when they have paid their Fees return Scotfree if no Money then have at the Offenders with the Episcopal Sword presently at one Blow they are cut off from the Church and delivered over unto Satan proclaimed Publicans Heathens Anathema for the most ridiculous things and against every good Man these brutish Thunderbolts do fly up and down and only to be feared of the Purse so let become what it will of God's Law Man's shall be executed though contrary to Right and Reason Yet I think Man ought to consider that the Church is a Society in order to Salvation rather than to buying and selling or Depredation 'T is an imperfect Body except Christ the Head be comprehended and his Right of Ruling and making Laws asserted By these Laws he hath left us a Freedom from the Yoke of Ceremonies for the Body as for the Soul not only an inward Liberty of Mind and Conscience but an external Freedom of Body and outward Man from such Rites in Worship as have not his Stamp such are our Popish ones that are evil from the Beginning and most taken out of the Mass-book and the Ceremonial All this he saith according to Truth only we must add how those Popish Dregs we do retain are of the same Nature with those we left off and were by him condemned In every thing we perform about Religion it is our Duty to obey Ordinances and use the means which God hath appointed God indeed can work without but we have no warrant to think he will In this case we are sure to be tied by a Commandment and encouraged by a Promise if we go the contrary way it will be with us as with the People of Israel about Manna they were told upon the Sabbath there would be none they would not believe but try they went and found none Exod. 16.16 27. V. 19 20. They were charged upon Week-days to leave none till the Morning but they would do it but it bred Worms and stank So it will befal any one that goes out of God's Way and follow their own they shall find no Instruction no Wisdom no Comfort or if there be any it will stink be of no Use and come to-nothing let us take notice of what the Prophet saith Isa 1.16 Put away the Evil of your doings He doth not enjoyn to take away the Works but the Evil of them as if he had said sacrifice still according to the prescribed Rules chuse a Sacrifice without Blemish for the matter offer it according to the Rites I appointed as to the manner but bring also a reformed Life an humble Heart a Submission to and Conformity to my Ordinance and bring nothing of your own but Obedience from the Heart wherein hitherto ye failed It is a Sin not to do well and to do ill Ignorance excuseth though not from the whole yet from the measure of Punishment but in those who sin against Knowledge namely that God hath not commanded but rather forbidden such things 't is a double Sin and with a Witness many Stripes for the Servant who knows the Master's Will and doth it not and I think we may truly say no Nation was ever more severely punished than the Jewish because they sinned against greater Lights 't is not enough to know the Truth but also we must obey it This whole Discourse I can no better conclude than with some few Observations upon the 14th Chapter of St. Paul's Epistle to the Romans I wish it to be read more than it is and what is therein contained better observed for it doth justly fit and reach our Case the whole being reduced to the great Rule of Charity great I may call it Rom. 13.10 for it is the fulfilling of the Law Charity now a-days is much talked of but little practised we are all agreed about the Speculation and Theory but the whole Difficulty lies in coming to the practicable Part thereof Which that it may be well ought to be universal in every thing we do according to that of the Apostle 1 Cor. 16.14 Gal. 4.9 Let all your things be done with Charity however it will never do if Men stand upon Punctilios and Niceties and say tell us which hath been told a thousand times what ye would have and in case we think fit to grant you some of the things you desire will you joyn with us as to the rest This is pertinaciously to defend a barren and unprofitable Ground and this kind of Capitulations do not become the truly noble Spirit of Christian Religion ye keep the Doors shut upon us do but level all the Rubbish of out-Works those Humane Buildings to make way for us to come into the Body of the Church which whether we come or not 't is your Duty to do and that once being over you have done your Part and if after it we do not come in you may lay the Blame at our Door but not only you keep Men from Church but also stop all approaching to it you shut them out of the Places that are accounted the Springs of Learning as Vniversities to hinder them from qualifying themselves for publick Service in the Church you will not allow them Wells to drink Waters out of their own but of your own not so much as allow them to draw together with you but upon such hard Terms and Conditions as are unjust and they cannot accept of Thus all Schools Universities Places Preferments Offices whether ecclesiastical or civil ye do wholly monopolise to your selves Well this by the by but to come to St. Paul he exhorteth not to despise or condemn one another for things indifferent he instanceth it in two things that may serve for all of the same Nature namely eating or not eating some kinds of Meats keeping or not keeping some certain Days which were the Dispute of the Times and though they may be indifferent of themselves yet by the Access of some Circumstances become unlawful as may be when Men stand too much and lay too great a Stress thereupon which makes the Apostle call it weak and beggerly Elements Gal. 4 9 10 11 and condemn it when he saith Ye observe Days and Months and Times