lowdly against them And all this serves to convince our Apologist of unskilfulness in these matters who pronounces roundly that Mr. Gataker k p. 13. of his Book never had any Episcopal Ordination because he was Ordained by a Suffragan of one of those places mentioned in the Statute viz. the Suffragan of Colchester Suppose he were * As Mr. Clark tells us he was Collect. of Lives of ten Divines p. 131. he had notwithstanding Episcopal Ordination as I have demonstrated and as good as if he had been Ordained by the greatest Bishop in the World But he did not understand I see by this what those Suffragans were and contrary to what became an humble and modest man and the Title likewise of his Book wrote about things which he had not studied or considered Which made him also confound these with the Rural Deans alledging the Primate of Armaghs judgment concerning the power of Suffragans to prove it to be his Judgment that the Chorepiscopi or Rural Deans might lawfully ordain In which he hath done him a notorious injury for there is not such a word in his Book as that the Rural Deans may lawfully ordain But only that the number of Suffragans which was 26 might well be conformed to the number of the several Rural Deanries and supplying the place of those who in the Antient Church were called Chorepiscopi might every month assemble a Synod of the Rectors within the Precinct and conclude all matters brought before them by the major part of voices These are his words which do not signifie that Suffragans were the same with Rural Deans or Chorepiscopi but that there might be as many of the one as there are of the other and Suffragans do all that which those antient Officers did though they had power to do a great deal more For I have proved a plain distinction between them The Chorepiscopi were made by one single Bishop viz. the Bishop of the City to whom they belonged as the Council of Antioch tells us Can. 10. But the Suffragans being real Bishops were made as other Bishops are by three at the least according to the fourth Canon of the first Council at Nice And so they had power to Ordain Presbyters and joyn in the Consecration of other Bishops which the Chorepiscopi had not Nor did our Church ever acknowledge any such power residing in the Rural Deans or any meer Presbyters subject to the Jurisdiction of our Bishops to ordain Priests But as Hadrianus Saravia tells the Ministers of Guernsey l See Clavi Trabales p. 142. in his Letter to them As many Ministers as were naturally of the Country being not made Ministers of the Church by their Bishop or his Demissories nor any others according to the Order of the English Church were not true and lawful Ministers Where by Demissories I think he means the Suffragans of the Bishop of Winchester to whose jurisdiction they belonged Yes may some say our Bishops have sometimes declared otherwise For this Apologist m Pag. 13. out of Archbish Spotswood alledges the story of the three Scots Bishops who never had been ordained but by Presbyters and yet Bishop Bancrofts opinion was that they need not be ordained again which hath often been alledged heretofore by others particularly by the Lancashire Ministers of the first Classis at Manchester in whom he might have found a great deal more than this amounts unto For they fly to a Letter of the late Primate of Ireland with the Animadversions of Dr. Bernard upon it n The judgment of the late Archb. of Armagh c. 1658. in which this Story is cited and the judgment of many other learned Divines but nothing at all to the business For as the Gentlemen to whom the Lancashire Ministers wrote their Letter well observe o Excommunicatio excommunicata p. the Primate did not make void the Ordination by Presbyters but it was with a special restriction to such places where Bishops could not be had Which are the very words also of Archbishop Bancroft in the case of the Scottish Bishops As for the Ordinations made by our Presbyters the Primate declared himself against them in the very same Letter which they craftily concealed as you may read p. 112. of Dr. Bernards Book The words are these You may easily judge that the Ordination made by such Presbyters as have severed themselves from those Bishops unto whom they had sworn Canonical Obedience cannot possibly by me be excused from being Schismatical Which I find cited again in another Book of of his called Clavi Trabales p. 56. And both in that and the former Book p Judgment of the Archb. p. 122 c. Clavi Tiab p. 55. he tells us the Primate thought their Ordination void upon another score Because at the imposition of hands they neither used those antient words Receive thou the Holy Ghost c. nor the next Be thou a faithful dispenser c. nor any other words to that sense at least there is no order or direction for it And they also wholly omitted those words at the solemn delivery of the Bible inro the hands of the person ordained Take thou Authority to preach the Word of God c. So that there being no express transmission of Ministerial Power he was wont to say that such Imposition of hands by some called the Seal of Ordination without a Commission annexed seemed to him to be as the putting of a Seal to a Blank And if a Bishop had been present and done no more than they did he thought the same quere might have been of the validity of such Ordinations As for other Reformed Churches their case is widely different from that of these men as he might have learnt from another Bishop whom he cites now and then to no purpose viz. Bishop Bramhall * Replication to the Bishop of Chalcedon p. 71 72. who rells you that he knew many learned persons among them who did passionately affect Episcopacy and some of them acknowledged to him that their Church would never be rightly settled till it was new moulded And others he tells you though they did not long for Episcopacy yet they approve it and want it only out of invincible necessity And that their principal learned men were of this mind appears from hence that Dr. Carlton afterward Bishop of Chichester protesting in open Synod which then sate at Dort that Christ instituted no parity but made twelve Apostles the chief and under them seventy Disciples that Bishops succeeded to the Twelve and Presbyters of inferiour rank to the Seventy and challenging the judgment of any learned men that could speak to the contrary Their answer was silence which was approbation enough And after saith he discoursing with divers of the best learned in the Synod and telling them how necessary Bishops were to suppress their Schisms then rising their answer was That they did much honour and reverence the good
Church before the Reformed transmarine Churches Arminius before St. Austin who judge Aerius a greater Heretick than Arius who have more charity for those that deny the Deity of our Saviour than for those that scruple the strict Jus Divinum of Episcopacy and who can with more patience bear a dispute against the very being of a Deity than about the taking away of a Ceremony c. This is the language not of the bold blades but of a modest Presbyterian of one that uses hard reasons and soft words if you will believe himself in the very leaf before-going q Preface p 9. Whatsoever charity they have for us their good words shall never be wanting to themselves They will call themselves humble and modest whatsoever they say or do Though they blush not to defend themselves by injuring any body nor fear to cast reproaches on whomsoever that for defence of the truth stand in their way For every part of this Charge is a vile slander and some of it is confuted you shall see by himself Which that I may demonstrate let me tell you In the first place that it is no Hectorism to assert the Divine Right of Episcopacy in the strictest sense This is no upstart opinion broached by some swaggering hot-brain'd men who love to rant and vapour beyond other Folk which is the proper quality of a Hector but hath been antiently believed in this Church from the very beginning of the Reformation and maintained by the soberest men in it I know they would have you to think otherwise and have endeavoured to perswade the World that it is a novel Doctrine advanced of later times by some proud and haughty Divines Mr. Robert Baily made bold to say that before Bishop Bancrofts time the Bishops did unanimously deny Episcopacy to be of Divine Right r Reply to fair warning p. 49. Printed at Delf 1649 And the Letter to Dr. Samuel Turner Printed 1647. will not allow it to be so Antient but affirms p. 3. that it is an opinion but lately countenanced in England and that by some of the more Lordly Clergy He means I think Archbishop Laud as some since have explained it But both the one and the other of these talk'd at random out of their own imaginations not from Historical observation Archbishop Whitgift and Bishop Bilson as the Answer to that Letter suggests were both of a contrary perswasion And I can name a Divine of their Opinion elder than either and much reverenced even by the Presbyterians who was offered a Bishoprick also but refused it And that is Old Bernard Gilpin who left the World that very year in which Bishop Whitgift was advanced to the See of Canterbury 1583. For when Mr. Cartwrights book was newly come forth a certain Cambridge man who seemed a very great Scholar came to this famous Preacher and dealt very earnestly with him about the Discipline and Reformation of the Church But Mr. Gilpins answer was That he could not allow that any Humane invention should take place in the Church in stead of a Divine Institution How said the man do you think that this Form of Discipline is an Humane Invention I am said Mr. Gilpin altogether of that mind And as many as diligently turn over the Writings of the Fathers will be of my opinion O but the later men replied the Disciplinarian see many things which those antient Fathers saw not and the present Church seems better provided of many ingenious and industrious men At which Mr. Gilpin saith my Author Å¿ Life of Bernard Gilpin Edit 4. 1636. p. 106 107 c. seemed somewhat moved and answered I for my part do not hold the virtues of the later men to be compared to the Infirmities of the Fathers Which words he used on purpose because he perceived this young man had a strong conceit of I know not what rare virtues in himself which opinion the good old man was desirous to root out of him But there is an Authority ancienter than all these viz. The Form and Order of making and consecrating Bishops c. confirmed by Act of Parliament In which three things are considerable The very first words of the Preface are That it is evident to all men reading the holy Scriptures and antient Authors that from the Apostles time there have been these Orders in Christs Church Bishops Priests and Deacons Then secondly the Prayer after the Letany at the Consecration of a Bishop begins in this manner Almighty God giver of all good things which by thy holy Spirit hast appointed divers Orders of Ministers in thy Church c. which must needs be understood of those before named And lastly the first question to the person to be Consecrated is Are you perswaded that you be called to this Ministration according to the will of our Lord Jesus Christ To which the Answer is I am so perswaded Put now all these together and you will not be able to conceive as the Answer to the Letter t page 12 13. observes how these words should fall from any men not possessed with this Tenet that Episcopacy is of Divine Right in the strictest sense For if God by his holy Spirit hath appointed divers Orders of Ministers in the Church and we may find evidently by Scripture and antient Writers that there are three Orders whereof Bishops the highest and this is made the ground of praying for the Bishop to be Consecrated and he must profess he is perswaded that he is called to that Ministration according to Christs will then Episcopacy in the opinion of those who composed and confirmed this Book is in such a manner according to Christs Will that it is grounded in Scripture and appointed by the Spirit of God and all this hath not been said only of late nor countenanced only by some few and those of the more Lordly Clergy 2. For which cause no man ought to be disgraced with any odious name much less be called an Hector who is now of the same Perswasion The most illustrious persons that have been in our Church men far from that boisterous humour have declared themselves for this Doctrine and doubted not but they could maintain it I need instance in no more than two Bishop Andrews whose mind is well known from his three Letters to Peter du Moulin 1618. u Translated and Printed 1647. to which I refer you and the late Bishop Sanderson whom the best of you have spoken of with honour and reverence He declares his opinion to be that Episcopal Government is not to be derived merely from Apostolical Practice or Institution but that it is originally founded in the Person and Office of the Messias our blessed Lord Christ x Postscript to Episcopacy not prejudicial to Regal Power who being sent by his Father afterward sent his Apostles to execute the same Apostolical Episcopal Pastoral Office for the Ordering and Governing of his Church till his coming again and so the
same Office to continue in them and their Successors to the end of the World But suppose all our Church-men had been silent or that they are of no esteem with our Adversaries yet since this Opinion of the Divine Right of Episcopacy hath been asserted by other Divines whom they respect it ought not to have been reproached Bucer declares in his Book of the Kingdom of Christ as I find him cited above 60 years ago y Regiment of the Church by Mr. Tho. Bell chap. 9. just as our Book of Consecration doth that it seemed good to the Holy Ghost that one to whom the name of Bishop was peculiarly attributed should take the care of the Churches and preside over all the Presbyters And nearer still to the very words of our Book in his Treatise of the power and use of the Ministry as he is alledged by Saravia These Orders of Ministers have been perpetual in the Church and were presently in the beginning appointed by the Holy Ghost of Bishops Priests and Deacons He that will see more to this purpose may read Bishop Mortons Episcopacy Asserted Chap. 5. Sect. 4. Nay this is the Language of Antiquity and they may as well call St. Gregory of Nazianzum a Hector as any of us For he sticks not to tell his Auditors in plain words that he held his Office by the Law of Christ You may find the passage in his seventeenth Oration z page 271. where after he had exhorted all the People to obedience he turns his speech more particularly to the Rulers and Magistrates asking them if they will give him leave to speak freely As truly saith he I think I may since the Law of Christ hath made you subject to my Power and to my Tribunal 3. This you may think is very high but I must let you know they who seem to lay their claim lower and speak in a more humble stile as some love to call it differ but in a verbal nicety in the different manner of expressing the same thing rather than in their different judgment upon the substance of the matter So that excellent Bishop lately mentioned Dr. Sanderson hath clearly resolved a Episcopacy not prejudicial to Regal Power p. 12 13. For sometimes this term Divine Right imports a Divine Precept which is the first and most proper signification when it appeareth by some clear express and peremptory Command of God in his Word to be the Will of God that the thing so commanded should be perpetually and universally observed And that the Government of the Church by Bishops is of Divine Right in this stricter sense is an Opinion saith he at least of great probability and such as may more easily and on better grounds be defended than confuted But they that chuse to speak otherwise understand by Divine Right an Authority for a thing from the Institution Example or Approbation either of Christ or of his Apostles c. which is a secondary meaning of the term but not much distant from the former For the Observation of the Lords Day depends on this Divine Right and there is as much to shew as he saith p. 19. if not more for such a Divine Right of Episcopacy as for the Divine Right of that day So that whosoever they be that either wave the term Divine Right or else so expound it as not of necessity to import any more than an Apostolical Institution Yet the Apostles Authority b Ib. page 39 40. in the Institution of Episcopacy being warranted by the Example and as they doubt not by the direction of their Master Jesus Christ they worthily esteem to be so reverend and obligatory as that they would not for a world have any hand in or willingly and deliberately contribute the least assistance towards the extirpation of that Government but rather hold themselves obliged in their Consciences to the utmost of their power to endeavour the preservation and continuance of it in these Churches and do heartily wish the restitution and establishment of the same wheresoever it is not c Now that Episcopacy is of such institution and so of Divine Right he further adds c v. Ib. p. 18. is in truth a part of the established Doctrine of the Church of England and hath been constantly and uniformly maintain'd by our best Writers mark these words and by all the Sober Orderly and Orthodox Sons of the Church This is sufficient to shew that there ought to be no such distinction made as we find in this man between high and low Conformists since all have spoken to the same effect and yet were no Swashbucklers but in this great persons opinion the Sober Orderly and Orthodox Sons of the Church 4. But let us suppose there is some difference yet they that have spoken the highest words of Episcopacy never thought Aerius a greater Heretick than Arius nor had more Charity for those that deny our Saviour's Deity than for those that scruple the strict Jus Divinum of Episcopacy No this is a suggestion from the Father of lyes the Calumniator of the Brethren and seem to me to be the words of one whose tongue is set on fire of Hell For though our best Divines have called it the Heresie of Arius d Doctor Crackenthorp Defens Eccl. Anglicanae p. 241 242 to affirm that there ought to be no imparity in the Church or distinction between Bishops and Presbyters and determined that this imparity was instituted and approved by the Apostles yet they have declared withal that they who think as Aerius did are so far from being in a worse case than Arius was that they are not in so bad Let but obstinacy and perverseness be wanting it will be no Heresie and if it be Heresie being about a point of Discipline it will not be among those which St. Peter calls damnable Heresies e Bishop Andrews 3. Letter p. 56 57. These are the words of one who was as vehement an Assertor of the Divine Right of Episcopacy as any hath been and there are none among us but will subscribe to them who is so far you see from making Aerius a greater Heretick than Arius that his words plainly make him less 5. But these perhaps are such Hectorly Divines you may think that they mind not what they say so belike if it be true which he says just before that they prefer Arminius before St. Austin A very strange humour that these high Episcopal men should set a Presbyterian Divine above a great Bishop But suppose upon other scores they should be so phantastical yet this part of his accusation will contradict the calumny next before it namely that they prefer the Romish Church before the Reformed Transmarine Churches How can that be when the Arminians are among those Reformed Churches for whom it seems they have such a great affection and when the Pope himself as every one knows that understands these matters is against the Divine Right of Bishops nay
that he should study rather how to give no account at all For he is grosly ignorant in other Learning as well as in this as appears by his discourse about Ordination by Presbyters which follows a little after The Friendly Debate gave him no occasion to mention any thing of this nature but he had a mind it seems to give us a taste of his skill in this great Question though it be so small that I know not how to excuse his boldness in medling with it He supposes that the Chorepiscopi which he makes the same with our Rural Deans may lawfully Ordain And next that Suffragans were but such Presbyters so that he who was Ordained by them had not Episcopal Ordination And then thirdly He would have you believe that Archbishop Vsher and other Learned men concurring in judgment with him were of this opinion Every one of which propositions are notoriously false as I will plainly shew you by demonstrating these three things 1. That those called Chorepiscopi Rural or Country Bishops never had the Power of Ordination being not of the Order of Bishops but Presbyters something advanced above the rest 2. On the other side that Suffragans had the power of Ordination being not meer Presbyters but Bishops as those in the City were And lastly That the late Primate saith nothing contrary to this For the first The Country Bishops saith the Council of Neocaesarea n About the year 314. Can. 13. were but of such a degree as the seventy Disciples and appointed after their Type to whom the Antients every body knows make Presbyters to be the Successors as Bishops are to the Apostles And therefore that Council calls them only Assistants to the Bishops in that part of their Diocess which was distant from the City But that they had only a part of the Episcopal Power committed to them not the whole we learn from the Council of Ancyra presently after Can. 13. which decreed that the Chorepiscopi or Country Bishops ought not to ordain either Ppesbyters or Deacons o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which purpose he that pleases may find many authorities in Justellus his notes upon that place And in the Council of Antioch Can. 10. the same is decreed again that they should know their bounds or measures and appoint Readers Sub-Deacons and Catechists but not dare to proceed further nor to make a Priest or Deacon without the Bishop of the City to which both he and his Region were subject The same Canons were in the Roman Church as appears by the Body of the Decrees p v. part 1. Distinct 63. c. 4. The words of which being abbreviated by Sigebert he calls them Arch-Deacons But afterward the Council of Laodicea decreed Can. 57. that this sort of Officers should be abolished and no Bishops should be appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Villages and in the Countries and that they who had been already constituted should do nothing without the consent of the Bishop of the City But instead of them there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visitors that should go about to find out what was amiss and correct mens manners In like manner we find in the Body of the Canon Law q Distinct 68. c. 5. a Decree of Pope Damasus to this purpose That the Chorepiscopi have been prohibited as well by that See as by the Bishops of the whole world One reason of which prohibition might be that they did not r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know their own bounds as the Council of Antioch determined but ventured to appoint Church Officers without the Bishops Consent Upon which occasion St. Basil wrote a particular Epistle to the Chorepiscopi requiring that no Minister ſ Epist 181. p. 959. Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Readers and such Ministers as those Luke 4.10 whatsoever though of the lower rank should be made without him contrary to the Canons It is a sad thing saith he to see how the Canons of the Fathers are laid aside insomuch that it is to be feared all will come to Confusion The Antient Custom was this That there should be a strict inquiry made into the lives of those who were to be admitted to minister in the Church The care of this lay upon the Presbyters and Deacons who were to report it to the Chorepiscopi and they having received a good testimony of them certified it to the Bishop and so the Minister t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was admitted into Holy Orders But now you Country Bishops would make me stand for a Cypher and take all this Authority to your selves nay you permit the Presbyters and Deacons to put in whom they please according as Kindred or Affection inclines them without regard to their worth But let me saith he have a note of the Ministers of every Village and if any have been brought in by the Presbyters let them be cast out again among the common people And know that he shall be but a Lay-man whoever he is that is received into the Ministry without our consent By this it is apparent that Presbyters had not power so much as to make the lowest Officers in the Church and that the Chorepiscopi though above the rest of the Presbyters in Office yet were not so high as Bishops but were a middle sort of men between both An image of whom was remaining in the late Bohemian Church as I learn from Comenius who in his Book concerning the Discipline and Order among them tells us that beside the Seniors or Bishops u For they had Episcopal Ordination after they had been made Presbyters and Epicopal Jurisdiction and Succession from the Bishops of the Waldenses and Ministers or Presbyters they had certain Ecclesiastical Persons called Conseniors who were between the other two For they were chosen out of the Ministers presented by them to the Bishop and then solemnly ordained by him to the Office of Conseniors by a new imposition of hands But at the same time these Conseniors promised Obedience to the Bishop x Ratio Discipl Ord. Eccl. cap. 2. p. 37. as the Ministers when they were Ordained promised Obedience to them as well as to the Bishop z Ib. p. 33. Their Office therefore was among other things as we are told Chap. 1. page 23 24. to keep good Order to observe what was worthy of correction to inform the Bishop of it to provide fit persons for the Ministry to exercise Discipline with the Bishop and visit with him or without him if he required it to examine those that were to be ordained Ministers or Deacons to give them testimonials to the Bishop and in short To supply the place of the Bishop in businesses of lesser moment So it appears by the Book and by Comenius his Annotations upon that Chapter a page 92. Minoribus in negotiis Episcopi vices obirent Thus much may suffice for the Chorepiscopi who had not such
a power as he ascribes to them and as the Suffragans I shall now shew you were invested withal who were of the Order of Bishops as much as any other Some have called them Titular Bishops ordained to assist and aid the Bishop of the Diocess in his Spiritual Function and think they had their name from this that by their Suffrages Ecclesiastical Causes were judged But the better to understand what they were you must know that all the Bishops of any Province were antiently called by the Metropolitan his Suffragans being to advise and assist him in the common Affairs of the Church So the word is often used in the Canon Law and in latter times in the Provincial Council of Salisburg b An. 1420 Cap de Officio Ordinarii The Archbishop Everard speaks to all the Bishops as his Suffragans being called together with him in partem solicitudinis into part of the care of the people under his charge Which are the words of our Linwood also who saith the Bishops are called Suffragans because they are bound to help and assist the Archbishop c Archiepiscopo suffragari assistere tenentur Annor in cap. de Constitutionibus But since those times they only have been called Suffragans who were indeed ordained Bishops but not possessed as yet of any See and thence called Titular Bishops which kind of Bishops are no stranger than those Ministers at Geneva whom they call Apostoli who preach in the Country Churches and administer the Sacraments but have no certain charge Yet in England I must tell you it was otherwise as appears by the Statute of 26 Hen. VIII chap. 14. where provision is made for Suffragans which had been accustomed to be had within this Realm as it tells us both in the beginning and the middle of it And it is enacted that the Towns of Thetford Ipswich Colchester Dover Guilford Southampton and twenty places more besides them should be taken and accepted for Sees of Bishops Suffragans to be made in this Realm c. For this end every Archbishop or Bishop being disposed to have them for the more speedy administration of Holy things had the liberty given them to name and elect two fit persons and present them to the King who thereupon had full power by the Act to give to which of those two he pleased the Stile Title and Name of Bishop of such of the Sees aforesaid as he thought most expedient and he was to be called Bishop Suffragan of the same See After which the King was to present him by his Letters Patents under the great Seal to the Archbishop of Canterbury or of York signifying his Name his Stile Title and Dignity of Bishoprick requiring him to Consecrate the said person so nominated and presented to the same Name Title Stile and Dignity of Bishop For which purpose either the Bishop that nominated him or the Suffragan himself was to provide two Bishops or Suffragans to consecrate him with the Archbishop and to bear their reasonable costs This Statute though repealed in the first and second of Philip and Mary d Chap. 8. yet was revived among sundry other in the first of Queen Elizabeth e See ch 1. And it is sufficiently manifest from thence that these persons had Episcopal Ordination being Consecrated by the Archbishop and two Bishops more as much as any other And therefore secondly had Episcocal Power and Authority as much as the Bishop of the Diocess though being dependent on him the Suffragan could not use or execute any Jurisdiction Power or Authority but by his Commission under his Seal as the Statute likewise provides Upon which score Mr. Mason calls them Secondary f De Minist Angl. l. 1. c. 3. Bishops and further observes truly that though in compare with others they may seem to have nothing but a Title because they had not their proper Diocesses to themselves yet if we speak absolutely they had both the Title and the thing signified by it For they had for their Episcopal Seat some great Town g Oppidum illustre lege Parliamentaria illis designatum appointed to them by the Act of Parliament in which and some certain adjacent places to which the Bishop of the Diocess limited them they exercised their Episcopal Function From whence also they borrowed the name of Suffragan of Bedford Suffragan of Colchester c. So that none of those who were Consecrated Bishops among us in England whether Primary or Secondary as his words are were meerly Titular but destinated all of them to the administration of a certain place according to the sixth Canon of the Council of Chalcedon Accordingly we find that such Suffragans being made acted like other Bishops in all things For the Register of the Consecration of Archbishop Parker tells us that at the time of it four Chairs were set for four Bishops one of which was John Hodgskin Suffragan Bishop of Bedford who assisted also in the Consecration of the Bishops of London Ely Lincoln and divers others which he could not have done had he not had Episcopal Power and consequently the Power of Ordaining Presbyters as well as of Consecrating Bishops And so much this Apologist might have learnt from him whom he calls a Learned Prelate if he had read his Books with care I mean Bishop Bramhall who writes thus of the Power of Suffragans h Romphaea Printed 1659. p. 93 The Office and the Benefice of a Bishop are two distinct things Ordination is an Act of the Key of Order and a Bishop uninthroned may Ordain as well as a Bishop inthroned The Ordination of Suffragan Bishops who had no peculiar Bishopricks was always admitted and reputed as good in the Catholick Church if the Suffragans had Episcopal Ordination as the Ordination of the greatest Bishops in the world Nay if he had but read their own Authors he would not have doubted that Suffragans were altogether to speak in their stile as bad as Bishops For the Admonition to the Parliament puts them among the Titles and Offices devised by Antichrist and declares that though they take upon them which is most horrible to rule Gods Church yet they are plainly by Christ forbidden and utterly with speed to be removed You may read more to the same purpose in the Preface as I find it cited in the Censure of the Pamphlet called Humble Motives for Association An. 1601. p. 23 25. In which year I find this a part of the Secular Priests complaint against the Jesuites that they would not be subordinate in any manner to the Ordinary Prelates of England as Bishops and Suffragans and that they withstood their endeavours to have Bishops or Suffragans i Dialogue between a Secular Priest and a Lay Gentleman p. 73. 87 90. By which you may see they were numbred among the Prelates to whom all Priests were to be subject which made those fiery Dissenters from our Church to declaim so
order and discipline of the Church of England and with all their heart would be glad to have it established among them but that could not be hoped for in their State Their hope was that seeing they could not do what they desired God would be merciful to them if they did but what they could Upon which speech one well notes q Answer to a Letter written at Oxford 1647. p. 13 14. that if they hoped for mercy that might pardon what they did then they supposed they were not in the best estate and that their necessity could not totally excuse them from fault for then in that particular there had been no need to hope for mercy Nor could they well think otherwise since being pressed they denied not but that Episcopacy was of Christs own institution To this necessity Mr. Calvin himself hath recourse declaring that their calling being an extraordinary thing ought not to be estimated by the common Rule It were to be wished indeed saies he in the same place r Epist ad Regem Poloâ—iae p. 142. that there were a continual succession of Pastors that the Function it self might be delivered as it were from hand to hand but the Pope having broken the succession of such as preached the uncorrupted Doctrine of Christ God provided a remedy exciting pious and learned men to reform the Church and committing to them an extraordinary Office This saith Melancthon Å¿ Enarratis in Evang Joh. Cap. 1. God did in antient times setting a greater value upon his Church than upon the ordinary Power in it If indeed the ordinary power would have done their duty He is worthy saith Mr. Calvin of any execration who will not submit himself to that Hierarchy that submits it self to the Lord. And I protest before God and in mine own Conscience saith Zanchy that I hold them no better than Schismaticks that account or make it a part of Reformation of the Church to have no Bishops t Both these cited by Dr. Peter Moulin the Son in whom you may read a great deal more Of this mind were the first Reformers who as the Augustane Confession saith had no intention to deprive the Bishops of their Authority but the Bishops refusing to admit them into holy Orders unless they would swear not to preach the pure Doctrine of the Gospel u Cap. ult de potest Eccles this compelled them the publick ordinary door being shut to enter into holy Orders in a private and extraordinary way Yea we have often testified say the Authors of it our great desire to preserve the Ecclesiastical Polity and even those degrees in the Church which are but of Humane Authority This we declare again and again to be our mind And this will and desire of ours shall excuse us before God and all the World to all Posterity that the overthrow of the Authority of Bishops may not be imputed to us It was meer necessity you see which drove them to Ordination without Bishops which somtimes makes that lawful which otherwise would be unlawful They are the words of the Gloss cited by Dr. Crakenthorp in this very business who compares the Case of the Reformers with that of Scipio * Defens Eccles Anglicanae Cap. 41. contra Spalat 1635. as others I find have done since in his very words without naming him There being as Valerius Max. tells us a need of money to defray some necessary Charges of the Common-wealth Scipio demanded a supply out of the Publick Treasury Which the Quaestors refusing to open because the Law seemed against it He opened it himself by a private Key and made the Law give way to utility and necessity The same was done in some Reformed Churches The Apostles had commended their Keys to Bishops nor were they ever lawfully used saith he by any others than Bishops before that time When the Roman Quaestors he means Bishops denying to open the door and admit any to the Office of Pastors unless they would ingage not to preach the pure Doctrine of the Gospel Some great men like Scipio chose rather to lay hold on the Keys and receive Ordination from the hands of private persons than that the Church should be unfurnished and the People perish They would not have gone out of the Rode if they could have avoided it as our Presbyterians did of their own accord Who ought therefore to acknowledge their error to return into the regular course from whence they voluntarily strayed and not stand upon the justification of their proceedings by the example of those who are nothing like them But with all their heart would have intertained such Bishops as our pretended Reformers thrust out of possession and joyfully received such Ordination as here they rejected But if they resolve still to continue to maintain what they have done I would wish them to get an abler Apologist than this man and you my good Friend I would advise to keep this old Saying in your mind Remember not to trust no not those that pretend to learning seriousness humility and modesty For you see by what hath been said that this person who makes a shew of these qualities is grosly mistaken to speak no harsher word and too boldly indeavours to lead others into errors I acknowledge indeed that there are both learned and modest men among them but they are the confident talkers who generally carry the Bell away and are cried up for all worth and excellency Do what I can I must think there is too much truth in the censure passed upon you by the Second fair warning to take heed of the Scottish Discipline y Printed at the Hague 1651 by Ri. Watson p. 152. That you are not wont to prick any in the List of the Learned but the best read men in Synopsis's and Systems in Common place Books and Centurists or in your own Reformed Fathers whom you believe to be more proper than the antients because standing as they tell you upon their shoulders When if set on even ground the longest arm they can make in true Learning and Eloquence will not reach half way up to their girdles But you may imagine perhaps that though the Apologist be not so well versed in the Laws of the antient Church yet he hath good skill in the Laws and Customs of our own Land So indeed any body would think that reads his Book and relies upon his bare word but he that hath so much distrust as to take the pains to examine what he saith will presently discover that he writes as if he were as unacquainted with them as with the Laws and Customs of Japan The same heady forwardness possesses men now that did in Gregory Nazianzen's days when as he tells us z Orat. 9. p 150. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all were wild to teach and talk about the Spirit of God without the Spirit and therefore no wonder they venture to talk of our Laws without any Law
Thus this modest Apologist puts in their exception a Pag. 20. against our Church for committing the power of Excommunication to men that are not in holy Orders Which is notoriously false and the contrary I could shew him hath been acknowledged in their own Books But he needed have look'd no further than to a Book published not many years ago concerning the Practice in the Ecclesiastical Courts Where he might have been informed in express terms b Francisci Clark Praxis in Curiis Eccles Titul 20 an 1666. That the Judge of the Court having pronounced a man contumacious and decreed that he is to be excommunicated in punishment of his contumacy next proceeds to read the Excommunication if he be in holy Orders Otherwise he delivers it to be read by the Priest appointed by the Archbishop for this purpose Which Priest to this effect sits judicially with the Judge himself ☞ Of if he never heard of this Book yet he hath heard I am sure of the Third Part of the Friendly Debate Where if he had been pleased to read a Book before he had censured it he might have found this bold Error corrected in Philagathus and so avoided it himself But I see plainly and am heartily sorry for it there are more of that mans evil humour who love to talk of things upon Record out of their own drowsie imaginations The general cry against the continuation of the Friendly Debate was that it was a breach of the Act of Indemnity or Oblivion which was raised meerly out of their own brains that are stuft with words more than things without consulting the Act it self But this cry Philagathus followed with open mouth and now he hath got another to bear him company who deserves in like manner to be chastized for his bold folly Especially since he mentions this so often first in his Preface then at least five c Pag. 34 73 106. 112 150. times in his Book and in one place affirms my Book seems to be a continued breach of the Act of Indemnity in the very design of it And all this after I had evidently demonstrated in the further Continuation which he also mentions p. 150. that whatever it seems to him this is a gross and impudent Calumny But I shall spare him notwithstanding this boldness and have I assure him thrown away those apt illustrations of his Vanity which offered themselves because he hath more civility in him than the sober Answerer I shall only desire him to follow his own advice which he gives me on this occasion d Pref. p. 8. viz. To do justice upon himself and execute his own Book in the flames for committing such crimes For I must tell you there are a great many more of them He tells you confidently that the Notes commonly called the Assemblies came out before the Assembly convened p. 15. By which I see he is no better skill'd in Ordinances than in Laws For the Ordinance for their convention bears date June 12. 1643. requiring them to meet the next first of July And the Annotations came not out till two years after in 1645 e So it should be Printed in the Friendly Debate not 1646. But you may think perhaps they did not convene at the time appointed Know therefore that on June 24. 1643. all Ministers were required by an Order to pray on the next Fast for a blessing on the Assembly who were to meet on Saturday July 1. and that accordingly they did meet on that day as Mr. Fuller quoted sometimes by this man observes in his History And not long after f July 19. 1643. I find presented an humble Petition for an extraordinary Fast beseeching among other things that Justice might be executed on all delinquents and after this an Order * Aug. 10. 1643. that those of them who were Residents in the Associated Counties should be desired to go down and stir up the People to rise in their defence By which it appears they not only convened but began at least to be busie about that which did not concern them long before those Notes saw the light But let us pass by this And observe rather how he satisfies in the lame excuse he makes for their not calling the Apostles alwaies by the name of Saints In the judgment of our Church saith he it is not necessary as may hence be concluded That in all the Collects for the days set apart to commemorate the holy Apostles in there are but two wherein they are stiled Saints These are his words g Pag. 43. but if you love truth call to mind the Rule I gave you and remember not to trust Even they who call one another frequently by the name of Saints have not such a care as one would expect of common honesty nor of their own fame neither but will assert such manifest untruths as lie open to every eye Turn to the Prayers for particular days in the Service Book and you shall find that they who told him this for I charitably suppose he took it upon trust made no conscience of what they said For those glorious persons whose memories are celebrated in our Church and I hope always will be are called no less than nine times in the very body of the Collects by the names of Saints h St. Steven St. John St. Andrew St. Paul St. Mark St. Philip and St. James St. Peter and St. James Seven of which were Apostles and the other an Evangelist and the first Martyr And lest any one should imagine he made his observation by the old Common-Prayer Book and thence may justifie himself you may understand that there is no difference in this point but only in two of the Collects in one of which in stead of St. John the Evangelist as it is now the words were the blessed Apostle and Evangelist John and in the other instead of St. Philip and St. James it was St. Philip and other Apostles This may teach you to suspect the reasonings of these men which may very well be thought to be exceeding careless who are no more exact in reporting matters of Fact which lie before their eyes But as for their stories which they spread up and down and indeavour to propagate to posterity by stuffing their Books with them as this man doth there is the greatest cause to think that either they have no truth at all in them or are very much altered from their original You ought to let them pass for idle tales unless you have better authority for them than these mens Books who you see are so bold as to report notorious falshoods which every body can confute Their Traditions you should look upon as of no more credit than the Popish Legends It being so easie for men to forget the very words they heard and to place others in their room so common to add or leave out what is most material so hard and often impossible to know all
declared when time was f Letter to his Legate in the Council of Trent See p. 646. Engl. Edit 1629. that the opinion which makes them hold by that Title is false and erroneous But not to leave the least speck of his dirt sticking on us which he blushes not to throw in our faces once more p. 34. you may know that the very same Bishop newly mentioned wipes it all off himself by clearing and excusing the Reformed Churches beyond the Seas from sinning against the Divine Right though they had no Bishops whom he thought to be of Divine Right in the strictest sense I said no such thing as his words are g Bishop Andrews Letter to du Moulin Ib. but only this that your Churches wanted something that is of Divine Right Wanted not by your fault but by the iniquity of the times for that your France had not your Kings so propitious at the Reformation of your Church as our England had In like manner the late Primate of Ireland Bishop Bramhall excuses those in the Reformed Churches who as I told you either had a desire or but an esteem of Episcopacy though they could not enjoy it And as for a third sort who were so far from either of those that they condemned it as an Antichristian Innovation and a rag of Popery whereby they became guilty he thought of most gross Schism materially he saith thus much may be alledged to mitigate their fault That they do it ignorantly h Replication to the Bishop of Chalcedon p. 71 72. as they have been mis-taught and mis-informed and I hope that many of them are free from obstinacy and hold the truth implicitely in the preparation of their minds because ready to receive it when God shall reveal it to them Nay Dr. Heylin himself whom this man thinks so fierce makes an Apology for their Ministers not being Ordained by Bishops at the first Reformation there being he thinks a necessity for it as you may read in his History of Episcopacy p. 164. And lastly a famous person now alive this Apologist cites afterward against his own self Master Thorndike I mean who he acknowledges i page 10. hath a charity for the Churches beyond the Seas though wanting Bishops whom he doubts not to be of Divine Right But he might have had recourse to a better place of his works for this purpose than that which he hath produced For he handles this question at large in his Book of the Rights of the Church k p. 194 198. where he excuses their necessity and concludes at last out of the abundance of his Charity that some excuse is to be made for those who have created this necessity to themselves by their own false perswasion Let this man therefore do open penance for his sin in laying such foul things to the charge of the men of the high Prelacy as he in scorn calls them p. 35. And let him forbear if he can to say hereafter That there is just cause to fear that some among us have a greater Charity for the Church of Rome than the Presbyterians l page 34. And to intimate that the high Conformists are warping from the Doctrine of the Church of England and lean more to that of Trent m p 80 81. For these are only old Calumnies now revived I wish it be not to serve the Good Old Cause We were told before the War that the Bishops were leaned toward Popery nay were driving fast toward Popery And no sooner was it begun but our neighbours were born in hand that we had a company of half Papish Bishops n Dialogue between an Englishman a Neatherlander written in Low-Dutch and translated into English 1643. p. 7. nay that they were altogether Papists one and the same brood with the Jesuits o p. 8. 16. and intended to bring Popery into England all which they affirmed was as clear as the bright noon-day p page 10. For to this end saith this impudent Libel they had stript all the Assemblies of their faithfullest Preachers and used many other means to banish wholly all saving knowledge out of the Kingdom that so they might the better draw the people to Popery From which considerations the Author desires the Lords and Inhabitants of the Vnited Netherlands q In the Dedicatory Epistle not to assist the King for if he prevailed the Government would be altered Religion suppressed the Bishops restored and put in force their Popish Canons And all this I must tell you was writ by a Presbyterian a modest Gentleman no doubt otherwise called a shameless lyar as appears by this passage p. 37. where he saith Our whole Nation is by the coming in of the Scots before the War yet more confirmed that they were led by Gods Spirit What was the woful issue of those suggestions we all know though there was nothing of truth in them as appeared by the stout opposition against the common enemy which some of those very men made who besides their other sufferings had layen as deep under the suspicion of being Popishly affected as any other of their Brethren whosoever r See Bishop Sandersons preface to 1. Volume of Serm. Sect 17. And what they now intend that begin again to buzze the same tale in the peoples ears we are not so doltish as not to understand and when opportunity shall serve they will more openly declare Then you may hear the complaints renewed which he remembers out of Mr. Fuller his Church-History of Popery Arminianism Socinianism and what not You may hear an Accusation against a Minister as the same Historian tells us there was on his own knowledge Å¿ Book the 11. page 224. merely for using the Gloria Patri though in all things else he conformed to the Directory 6. In which case truly there might have been some colour to charge the Accusers as more zealous for their Directory than for our Saviours Deity But to impeach any of us as more concerned for the Divine Right of Bishops than for the Divine Nature of our Lord the great Bishop of our souls is a bold-fac'd calumny for which there is no pretence at all And yet he thinks he hath not said enough for he tells you further that these High Conformists or Hectors can with more patience hear a Dispute against the very being of a Deity than about the taking away of a Ceremony Which is the very highest strain of railing that the wit of a modest Presbyterian can invent But to what pitch the more impudent may reach who can tell They may say that these Conformists are perfect Atheists since they are already it seems such Fools as to bear more meekly with those who go about to Dethrone the object of all worship than with those who only pluck away a Ceremony of it Dull Asses how should their Ceremonies stand if the very sense of a Deity fall down If he can find me any such
and removals or else there will be no peace I am heartily sorry for it since even those whom they call the most moderate Prelates have declared the removal of that which is well settled to be so dangerous as that it is not safe to remove an inconvenience the remedy of which may open a gap to let in others that may prove greater and more grievous Not only Bishop Sanderson a Episcopacy not prejudicial c. p 99. 100. but Bishop Hall likewise is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sure Rule Let the antient customs stand Every novelty carries his Petition in the face of it b Bishop Hall's Sermonâ— 2 Sundâ—â— Lent 1641 p. 80. It was a good question of the Church in the Canticles Why should I be as one that turns aside to the flocks of the Companions It is the great and glorious stile of God that in him is no shadow of changing Surely those well setled Churches and States come nearest to his perfection that alter least But if with Lipsius you say what if for the better I must answer that in every change there is a kind of hazard It is a wise word therefore of our Hooker that a tolerable Sore is better than a dangerous Remedy And if any one say these words are not to be extended to Ceremonies let him consult a Letter of his to Mr. Struthers c One of the Ministers of Edinburgh whom he desires to consider how far it is safe for a particular Church to depart from the antient Universal Surely no Kingdom can think it a slight matter what the Church diffused through all times and places hath either done or taught For Doctrines or Manners there is no question and why should it be more safe to leave it in the Holy Institutions that concern the outward form of Gods Service Novelty is a thing full of envy and suspicion and why less in matters of Rite than Doctrine True it is every Nation hath her own Rites Gestures Customs and yet there are some wherein there hath been an Universal Agreement As every face hath its own favour it s own lines distinct from all others yet is there a certain common habitude of countenance and disposition of the forehead eyes cheeks lips common to all So as they that under pretence of difference shall go about to raise an immunity from such Ceremonies do no other than argue that because there is a diversity of proportion of faces we may well want a brow or a chin He instances in the antient custom of Solemn Festivities and of kneeling at the Holy Sacrament By all which it appears that one may be against a removal of the Ceremonies and yet be no Hector no more than He or Bishop Sanderson or Mr. Hooker d See â—â—e Preface to his fifth part of Eccles Pol. were And these men I must tell you have the least reason to complain or give such Characters as this Apologist hath done of those whom they call rigid or stiff Fathers or Sons of the Church of England they are his own words p. 34. who were so unyielding themselves in every thing which they had a mind to have established Nay some of whom heretofore were so fierce for their own inventions that every nicety seemed as if it were a Fundamental and if King James may be believed e Basilicon Doron cited in second Fair Warning cap. 1. p. 8. the smallest questions about their Ecclesiastical Discipline raised as great Disputes as if the Holy Trinity were called in question It would be only to tire you and my self to proceed any further to anatomise the rest of this vile Character the stench of which is already so offensive Nor is there any need to spend any more time about it for the bare reciting of it will proclaim it to be a Libel and an infamous one too unless you can believe that the chiefest Sons of the Church as they profess themselves dissent from its Doctrine transgress its Laws about Rites and Ceremonies look upon the Archbishops Grindal Whitgift and Abbot as Puritans and would unbishop some of the present Bishops for Presbyterians Who would think that a Book fraught with such language as this should be commended for a sober modest Reply by some of chief note among them Such men would have made excellent Parasites altogether as good as that Cynaethus who when he had spent all other waies of Flattery praised his Master for his Tissick and said he cought very musically Their Favourites may say and write what they please and still maintain the Reputation of godly men nay that which in us would be thought a Crime is commended in one of themselves as I have formerly shewn you That very Person who accuses another of writing Pasquils is not afraid to call several of the Bishops as this man in effect doth some of our Priests Amaziah-like Priests Tyrants rufling ceremonious and violent Ring-leaders f Anatome of Dr. G. 1660. He declaims also against the Cathedral Service reproaches the Dignified Clergy and that after he had confessed in other parts of his Book the Act of Indemnity had enjoyned him silence g Antidote against Antisobrius Oct 30. 1660. p. 15. 22 25. That which is bred in the bore as we say will not out of the flesh This sort of men have ever been wont to revile and so they cannot forbear it even when they know they should not and that it is their interest to give good words And if you will give me leave to speak my judgment freely I think there is also in this very Writer a great deal of that Hectorly swaggering quality which he unjustly charges others withal Witness that notable Vapour and High Rant page 28. where he tells you the chief Quarrel of the high Hierarchists against the Presbyterian Ministers should in reason have been nothing but this that they who would have thought it were the first in bringing the King back Which he joyns with a new cluster of calumnies against many of the Bishops and conforming Clergy affirming page 29. that their own interest it may be suspected had a considerable influence into their Loyalty and that they seem to express more and greater zeal against the Presbyterians than against the Regicides c. Who would not think that reads this that they were the men who but they who kept life and heat in the Kings Cause and that the Episcopal men many of them were cold and indifferent or that they were the sincere the well-affected to his Majesty and the others led by their own interest to follow the Presbyterian zeal for him Nay that they were the first movers towards the Kings Return even before those that were always in motion and never ceased their restless indeavours for it O most glorious Apologist He may tell us next as the men of Judah said The King is near of kin to us for that is as true as that they
we will rather therefore draw up the Solemn League and Covenant here and send up with you some Noblemen Gentlemen and Ministers that shall see it subscribed which was accordingly done The Covenant was cried up the Scots came into England and what did they come for It was saith the Preface to Mr. Knox his History to fight the Battels of the Lord i. e. to pull down Episcopacy and to set up Presbytery in its room according to the Covenant which League and Covenant saith Mr. Rutherford was the first foundation of the ruine of the Malignant party in England f See Toleration Discuss'd p. 117. but not of Episcopacy this Gentleman would have you believe for it was declared in the Assembly that the Covenant did not bind against a Primitive Episcopacy page 31. What they mean by a Primitive Episcopacy I will not stand to enquire but this is well known that the Three Ministers in their first answer to the Divines of Aberdeen positively affirmed That Episcopacy was not abjured by their Confession nor their Covenant g See Large Declara ion p. 117. which was averred by many other Covenanters to those who otherways scrupled to enter into their Covenant And I know that some declared the same in England and yet notwithstanding nothing would satisfie but the extirpation of Episcopal power and they laboured tooth and nail to settle the Government by Presbyters alone This the people thought was the great end of the Covenant and there is no doubt but the scope of the first contrivers of it was to destroy Episcopacy root and branch This was their first work after the War was begun to send a Commissioner to the English Parliament 1642. to move them to cast out Bishops not a word of limiting them and others to the King at Oxford to sign all propositions which because he would not do they resolve to assist their Brethren against him under the name of the Common Enemy h Second Fair Wa ning p. 185. But before they came they told the Commissioners of Parliament as I shew'd you they must covenant to reform Doctrine and Discipline conform to Scotland And accordingly the same Author informs me that their Covenant came into England with such a clause as this We shall reform our Church in Doctrine and Discipline conform to the Church of Scotland i Ib. p 383 of which the Independent Brethren cheated them making that be razed out and those words inserted which we now read in it However the abolition of the Office of Bishops was their great demand of the King as Mr. R. Baily expresly affirms adding that the unhappy Prelates had found it to be their great demand from the beginning of our troubles unto this day k Review of fair Warning 1649 chap. 12. p. 76. And he plainly affirms that to deny them this satisfaction was to conclude that the King himself and all his Family and three Kingdoms should perish Why so I beseech you It could not be otherwise notwithstanding all their fine words in the beginning for they had sworn to root them out and could not break their Covenant to save three Kingdoms And therefore at last Mr. Baily perswades himself the King did consent to abolish Name and Thing not only for three years but for ever Strange when his Majesty had so often clearly protested that he could not with a good Conscience consent to it Did they force him at last to do it against his Conscience or did they give him such satisfaction that he saw at last he might safely do it Alas we dull souls do not understand the mysteries which they can find in words His Majesty consented to lay aside Bishops for three years till he and his Parliament should agree upon some settled Order for the Church Now this saith he was tantamount to for ever it being supposed mark the jugling that they can never agree to admit Episcopacy again Why so For all and every one saith he l Ib. chap. last p. 8â— in both Houses having abjured Episcopacy by solemn Oath and Covenant observe that the Parliament could not agree with the King to erect the faln Chairs of the Bishops so there remained no other but that either his Majesty should come over to their Judgment or by his not agreeing with them yet really to agree in the perpetual abolition of Episcopacy since he had granted to lay aside Bishops till he and his Houses had agreed upon a settled Order in the Church This was an admirable contrivance especially if you call to mind as the Answer tells him how there was something else agreed viz. that twenty Divines of his Majesties nomination being added to the Assembly should have a free consultation and debate about the settlement of Church-Government after those three years or sooner if differences could be composed A very free Debate this was like to be in which all Reasons that could be given for Episcopacy were shut out of doors and concluded by an Oath to be put to silence But why should I trouble my self any farther The wider indeed the hole grows in the mil-stone the clearer a man may see through it but this mans Sophistry is visible enough already nor needs there more words to shew that this modest Braggadocio vaunts himself ridiculously in the merits of his party and that Mr. Vicars and such like were not the only men that reviled and calumniated They that pretend to humility modesty and seriousness cannot forbear it But if you desire a farther tast of his Spirit I pray have so much patience as to hear how he uses me In the Preface he accuses me of railing and in his Book p. 2. of reviling without taking notice of one word that I have said in answer to these calumnies They are resolved I see to be confident and to have their saying do or say we what we can For he tells you also of my jeering scoffing false accusation and mocking lightness and drollery p 90. 92 137. but not a syllable to make good the charge No that was a hard thing but very easie to say that I write sometime what might better become some Ecclesiastical Hudibras or a Doctor of the Stage than m p. 35. c. Just thus Mr. R. Baily was pleased to answer that excellent Bishop which this man commends Dr. Bramhall Concerning the 8th Chapter of whose Fair Warning he saith it much better beseemed a Mercurius Aulicus than either a Warner or a Prelate n Review p. 48. He charges him also with gathering together an heap of Calumnies c. though as the Reply tells him that heap was nothing else but a faithful Collection of Historical Narrations which require not the credulity of the simple but the search of diligent people if they distrust them The same I say for my self they must be beholden to a new light which no body can see but themselves to make Historical truth to be a slander They are
fain to call it so because they cannot tell how to answer it otherways and they will not lay their hands on their mouths If better were within better would come out they are fain to throw out such words because they want a substantial Apology The same Mr. Baily I remember charges the strength of one of the Bishops Reasons to be black Atheism and much worse than Pagan Scepticism o Ib. 89. By which you may see it is their manner to censure boldly and tumble out frightful words without regard to Truth For if you would know what Doctrine it is which he calls by the name of Brutish and Atheistical Maxims that 's another of his civil words p. 90 it is this That it is not lawful for Subjects to plant that which they apprehend to be true Religion by force of Arms nor to take up Arms against their Prince merely for Religion This was all the Bishop had said and not without great reason But they are Brutes or Atheists divested of all Reason or Religion who prefer not their Enthusiastical Heats before the most sober and wise Resolutions They as the Bishop speaks in the end of that Treatise are more ridiculously partial than the men of China for they talk as if they only had two eyes and all the rest of the world were stark blind So one would think this Apologist supposed when he thought to put us off with such a wretched Reply to what was objected from the Practices of the Old Nonconformists who being silenced forbore to preach and justified their silence against the Brownists who accused them for their submission to the Ecclesiastical Censures His Answer is That the Number of the ejected Ministers then was not comparable to what it is now p. 6. Which is just like the Exposition which they sometime gave of that Scripture Rom. 13.1 I conceive saith one p Natures Dowry 1652. p. 31. that those Christians who lived under the Heathenish Emperours but wanted strength to defend themselves were by that precept let every soul be subject to the higher powers obliged to sit still and to endeavour nothing against those that had the sword in their hands For it would have discovered them to be of unruly Spirits in that they proceeded wholly according to passion and not according to sober judgment So that there was nothing of Christian Virtue in their subjection but only of humane Prudence and no great store of that was necessary for they had been arrand fools if they had made a stir when they knew they could do nothing It is not want of will it seems but want of strength that keeps these men from breaking those Laws that restrain them The old Nonconformists he would have you think would have done as they do now had they been as numerous Then they would have entred into strong Combinations and slighted that Authority to which they submitted But weigh their Reasons which I alledged q In the Continuation Edit 1. 345. and shall not now repeat and you will see he casts a blot on them as well as us for they are such as will shut up the mouths of a great many as well as a few But how few were they in those daies do you think that were ejected He tells you usually not one to one hundred to what it is in our daies Ib. It is notably guessed by instinct for I dare say he hath no Author to warrant his Assertion and for once as the forenamed Bishop speaks in another case his instinct hath deceived him According to the computation of Philagathus there should not at this rate be five and twenty in all the Kingdome whereas the Humble Supplication in King James his time r An. 1609. p. 26. 31. talks of sharpness and rigour for the silencing and removing of no mean number of the worthiest Pastors in the Land insomuch that the ordinary means of Conversion from blindness and infidelity was interrupted and crossed in that so many worthy Lights had been by the Prelates removed from shining in the Church Nay one would think by their words that all who were good for any thing were silenced for they say p. 25. in an indefinite manner The faithful Ministers of the Gospel are in all disgracive and unworthy sort discarded and removed from being any longer the Lords Sentinels and Watchmen Which they repeat again p. 28. And the Defence of the Ministers Reasons for refusal of Subscription Å¿ Preface 1607. tells you of so many turned out from that high and heavenly calling that for any means of maintenance left to many of them they may seek their bread Here is such a many that being divided into two parts rich and poor one of them makes a many and therefore the whole was a great many not a few as this man affirms Nay by that time the War was begun there was none of the best sort of Ministers left if we will believe the Dialogue I mentioned t Between a Netherlander and Englishman which saith the Bishops had stript all the Assemblies of their faithfullest Preachers In this stile they were wont to speak then as they do now though I have reason to think that some of these faithfullest Preachers and Watchmen stood more upon their Credit than any thing else when they refused Subscription For I find it recorded above 60 years ago by Mr. Tho. Bell u Regiment of the church Chap. 5. that he discoursing with a Preacher about the Canons just then made 1604. against which he could alledg nothing of moment was told by him that he would neither lose his living nor yet conform to those Orders And when he demanded how that could be was answered that he would have one to do it but not do it himself And again being told he might as lawfully do it himself as procure another to do it uttered these words How can I do that against which I have so often preached which saith Mr. Bell I told him savoured of the Spirit of the proud Pharisee not of the humble Publican I thought indeed before that all their Proceedings had been out of mere Conscience which now I perceive to be of Pride in a great many of them through which manner of dealing the simpler sort become disobedient and are deeply drowned in Error and our Church pitifully turmoiled with Schisms and dissention Honest Bernard Gilpin x See his Life p. 132. 133. was of another mind who being called to subscription in the beginning of Queen Elizabeth's Reign though dissatisfied in two points of the Articles of smaller consequence yet subscribed to them least thought he with himself if I shall refuse I shall be a means to make many others to refuse and so consequently hinder the course of the word of God But perhaps you desire to know the precise Number which were then ejected and if you give Credit to one of your own Authors this man is much out of the way for
the Altar of Damascus affirms that there were either silenced or deprived upon the account of not conforming three hundred preaching Ministers Dr. Heylyn indeed informs me that it doth not appear upon the Rolls that theâ—e were above nine and forty deprived upon all occasions till the death of Archbishop Bancroft and so the whole Number of the silenced and deprived might not be so great as they pretended You must conclude one of these two things either that they loved then when occasion served to make a Mountain of a Mole-hill or now they are desirous to do the just contrary and depress their Number to little or nothing And in like manner now he tells us the people dissatisfied with the Liturgy or Ceremonies are ten if not an hundred to one to what they were formerly and yet then they talkt of many thousands z Humble Supplication p. 36. of the most loyal and best affected Subjects that joyned with them in their Affection to the desired Reformation That is they talk boldly and at random out of their own imaginations as if they wrote to simple Ideots that believe every word without chewing Otherwise this Apologist would not have told us that Mr. Hildersham was silenced but in some Dioceses c. p. 7. whereas Mr. Clark tells us expresly that he was not onely silenced but deprived for refusing of Subscription 1605. and was not allowed to preach till 1608. and within less then a year silenced again and continued so a long time Nay was judicially admonished in the High Commission 22 April 1613 and enjoyned that saving the Catechising of his own family he should not at any time hereafter preach catechise or use any part of the Office or Function of a Minister either privately or publikely until he was restored c. And that it was not till 1625 that he was licensed to preach in some Dioceses How it was with others I have not had occasion to observe and now have not leisure to examine but have cause from this to suspect that he doth not report these matters clearly and with sincerity And indeed overweening of mens selves is apt to blinde them and make them imagine any thing will pass for truth and for sound reason which comes out of their mouthes One would wonder what he thinks our brains are made of who puts us off with such slender stuff as this for an excuse of their holding Meetings separate from us It is no schism nor a breach of the unity of the Church because they take occasion to meet for a time onely till a door be opened for them in the Church by the removal of some supposed or real corruption in the publike Worship As if there were no breach in a garment when it is rent because it may be sowed together again But yet this the Apologist thinks makes the Separation of the Non conformists from the Church of England not total and perpetual p. 11. which he repeats again p. 128. and calls it a temporary and partial withdrawing A very sorry employment this is for a Divine as I take him to be to spend his time in sowing a few fig-leaves together to cover the shame of a sinful disobedience to their Governours and the great breach they have made in the unity of the Church For it may be demonstrated from his own words that this is a meer shift and frivolous excuse He confesses a Separation onely he addes that it is but temporary The cause of this temporary Separation is a supposed or real corruption in the publike Worship I ask now Is this corruption such whether real or supposed that it is a just cause for a Separation If it be not they ought not to withdraw themselves for a time If it be they may withdraw themselves from us alway And so they will according to these Principles for if this corruption be not removed they must alway continue separated or else it is no sufficient reason for separating now Do what they can they are not like the old Nonconformists for they did not withdraw themselves into separate bodies no not for a time If they had upon his Principles they must have died Separatists there being no removal of what they wished taken out of the way as these men are like to do unless they repent and alter their practices in stead of desiring an alteration in the Publick Worship Besides he is very ignorant of the state of our affairs who doth not know it hath been the manner of this Sect to proceed from evil to worse since the very beginning of it which makes me think it past doubt that they will settle in a down-right Separation At the first they onely disliked some Ceremonies See the Visitation speech at Lisnegarvy p. 5. and could pretty well digest conformity in the rest In a little time they manifested a dislike of Episcopal Government being better affected to the device of Mr. Calvin and together with that they distasted also our Common prayer From a dislike Some proceeded to think them unlawful and then fell into a contempt of Bishops and the Prayers bitterly rayling against them From hence they advanced to open disobedience to all the Orders of the Church and at last renounced it and rent themselves from it esteeming themselves the onely Brethren and Congregation of the Faithful Some there were indeed that did not go thus far and being silenced or deprived for not conforming to the Ceremonies would not separate from the Church nor refused to joyn with our Assemblies This Apologist would have us think that he and his Brethren are the followers of those and yet confesses they are gone a large step beyond them having separated for a time And the same reason which hath carried them thus far will advance them further and make that time so long that it will prove alway They will teach next that Gods people must be Separatists a Protestation protested 1641. In order to which we must be that part of the kingdom which is the world and not the Church of Christ b Groans for Liberty 1646 And still they will have a further journey to go and never rest till they be uppermost and have set Jesus Christ that is themselves upon his throne What ground any man can have to hope any better I cannot imagine they being so bent to defend their present unwarrantable practices that they will flie to any refuge though never so dangerous nay take sanctuary in shadows and think they are safe rather then yield the cause An instance of which you have in this Writer who immediately after that which was now noted alledges the words of a Romish Doctor mentioned by Bishop Bramhal to excuse them from Schism p. 12. But let any man consult the place and he will finde presently they are nothing to the business For the Bishop is there speaking c Vindic. of the Church of Engl. p. 7. onely concerning clashings between Bishops and
under his hand in the Arch-Bishops Study by Mr Pryn and published in his Fresh discovery 1646. Sect. 8. As for the Ceremonies he saith I shall diligently and daily practise them neither have I ever been accused of neglect therein where I have formerly exercised my Ministery but do give to them my full approbation and allowance Lastly for the Book of Common-prayer the Liturgie of the Church and what is in them contained finding them agreeable unto the Word of God I have used as other Ministers have done and am resolved so to do c. And to these I subscribe with my heart and hand What it was that altered his mind or his practice afterward I have nothing to do with but so it was as the Bishop proceeds that when after the beginning of the Parliament all things were let loose in the Church the greatest part of the Clergie to their shame be it spoken many for fear of loosing their Livings more in hope to get other mens Livings and some possibly out of their simplicity beguiled with the specious name of Reformation in a short space became either such perfect time-servers as to cry down or such tame complyers with the stronger side as to lay down ere they needed the use of the whole Liturgie and of all the Rites and Ceremonies therein prescribed But the Cross above all was anathematiz'd and bitterly inveighed against as it is even at this day by the Managers of the Presbyterian interest c. who having engaged to plead in the behalf of other mens tender Consciences do wisely consider withal that it will not be so much for their own credit now to become time-servers with the Laws as it was some years past for their profit to become time-servers against the Laws If he desire any more on this subject let him call for it and I shall not be sparing of my pains to serve him But let him be sure if he make a new Catechism to put his Questions better For in this he eats up the true Question as was said long ago in stead of answering the Quaere as the Cuckoe is said to suck up the Sparrows egge and lay another of her own in the room I did not charge them with holding it unlawful to keep Festival days as he states it p. 43 44. but with not keeping ours since they cannot deny it to be lawful and keep others of their own Nor found fault with the saying Well through mercy p. 103. but their using new distinguishing forms of speech Nor with their not condemning Sacriledge as a sin but their not speaking and writing against it when there was such occasion for it This I have told him already in the Third Part of the Debate if he would have vouchsafed to peruse it before he said any thing of it and I shall now tell him once more that they were wittily compared by a great person i Bishop Bramhal Schism guarded p. 112. whom he commends to the two Sicilian Gluttons who blew their noses in the dishes that they might devour the meat alone that is they cryed down the Bishops revenues as dangerous and nourishers of pride and laziness because they gaped after them themselves No body questions this but they would have had them applyed to their maintenance That which they are charged withal is that after all that gaping they shut their mouthes and would not open them to declare against the alienation of the Church-lands which was then in hand Yes saith this Writer p. 15. the Assembly did dare to condemn Sacriledge as a sin against the second Commandment in their larger Catechism for which they cite two Scriptures I told you as much but this is not the business nay more then this I have shew'd you they believed not onely Sacriledg to be a sin but the alienation of our Church-lands as things then stood to be Sacriledg k Third part of Debate p. 207. And yet they did not plainly declare against that fact much less made such declarations as they did against other sins in the Pulpit and is they require us to make in the like case or else think us negligent None of them did like Mr. Vdal whom I mentioned or like Mr. Bernard Gilpin in the last year of King Edward l Sermon at Court 1552 first Sunday after Epiphany or like Archbishop Whitgift whose affectionate Speech on this subject to Queen Elizabeth mixed with great humility and reverence is recorded by a worthy Gentleman Mr. Isaac Walton in the Life of our incomparable Hooker m Pag. 70 71 72 c. The truth is men of the greatest temper wisdom and piety have noted this inequality of zeal in this party about such like matters as this long before I was born and therefore it ought not to be censured as such a piece of uncharitableness in me to mention it Dr. Jackson for instance in his Treatise of Justifying faith n Chap. 15. paragr 9. tells us that the first ground of his dislike unto the chief sollicitors of Reformation in our Church though he always reverenced their excellent Parts and good Labours was the difformity of their Zeal For had it been uniform saith he no question but it would have moved them to lay down their lives for the redressing KNOWN ENORMITIES is the Common wealth as much more material and more nearly concerning the advancement of the Gospel then those doubtful Controversies of Formalities about which they strove as death it self is more terrible then deprivation The principal Authors and Abettors of which Enormities notwithstanding were emboldned by these Encomiasts in whose language every Cormoâ—ant that would countenance their Cause was a sanctified person and a son of God He may call this railing perhaps the next time he writes if not he must excuse me from it who have writ nothing severer then this But it may be further added that the Catechism he mentions did not come forth till the business was too far gone and whatsoever had been said then would but have been to shut the Stable-door when the Steed was stoln For the Ordinance for abolishing Archbishops and Bishops and setling their Lands and Possessions upon Trustees for the use of the Common-wealth was made Octob. 9. 1646. And that for setling their Lands November 16 following whereas the larger Catechism was not printed till October 22. 1647 and then no more then six hundred Copies onely for the use of the Houses and the Assembly to the end they might advise thereupon More then this the Scriptures were added afterward and came not forth with the first Edition and lastly they make mention also there of Perjury and yet there was no Preaching against it till the Covenant came to be broken though it was a sin before that time wherewith the Land abounded As for the Authors of the Annotations I know them not and what he alledges concerning the additions to them 1651 it is nothing to the point It
was then too late and the case was altered The rest of the maintenance of the Clergy was in danger the very Tythes being envied to them which made it high time to say something to keep themselves from being undone after they had ruined the Bishops But it would be endless to follow this man in his vagare's and an imployment more tedious and irksome then Phocion's in chipping Demosthenes to pare off all in his Book that is not to the purpose Should I undertake it his Apology would remain a very slender tool not worth a straw For setting aside his calumnies his unjust complaints of railing jeering and what not his falsities boldly asserted his mistakes of the Question his impertinent allegation of Authorities his idle stories frivolous observations uncharitable surmises and odious insinuations his mis-representing of my words his cropping or inlarging them his false glosses and commentaries and such like things I can finde very little that looks like so much as an endeavour of a direct Answer If you be not weary I pray observe a few things on some of those Heads What a frivolous observation is that out of the Rhemish Testament about the retaining of old words which you may read in him if you will p. 42. for I shall not stand to recite it There being nothing plainer then that neither they nor we refuse to use the words Amen Fasting Charity the blessed Sacrament Alleluja and others there mentioned and yet are in no danger to believe as the Church of Rome doth nor should we though we should use the words Altar Oblation and Sacrifice as well as Lent Palm sunday and Christmas And what do you think of the tale of the Citizen or Countryman he knows not which who being askt his opinion of a Sermon said it ran or sounded thus as if he had said A pudding a pye a pudding-pye a pudding for me a pye for thee a pudding-pye for me and thee p. 65. This is the man that makes serious reflections upon the Debate just like the serious prayer of one of their present Preachers who in the presence of a numerous Auditory used these words to God which sound more like that Ryme then any Sermon that ever I heard Thou art the hope of our help and the help of our hope thou art our hope when we have no help and thou art our help when we have no hope yea thou art our hope and our help when we have neither hope nor help but are helpless and hopeless I should not have mention'd this but that there are so many witnesses of it and to show you what may be done if they will have us proceed in this way of writing No by no means I know you will say let us have no more of this stuff I am very well pleased with the motion and wish likewise they would not ground their replies upon hear says when they may believe their eyes Let him not give any credit to him whosoever he be that saith See pag. 101. of his Book I dealt disingenuously with Mr. Bridg in my quotations of him but look into his Book and make it apparent to me that I have wrested his words and I will confess it and make him the best amends I am able It is as easie I should think for a Scholar to sit in his Study and read Books as to gad up and down to hear and tell idle stories But let not the Books he reads be cited impertinently as the very Articles of the Church of England are by him An instance you have and it is the first that comes to hand but the rest are like it p. 87. For I never thought that the Fathers looked for no more then transitory promises But that it was not by vertue of the Covenant made with Moses that they looked for more I did and do affirm A great many of the Worthies mentioned Heb. 11. lived before the Law was given and the rest that followed them built their expectation on the same ground which they did But we may well pass by such vain allegations out of the Articles since the very Scriptures which he cites confute all that he saith If coming to Christ for instance and believing in him be all one which is apparent indeed from John 7.37 38. cited by him p. 79. then believing in Christ is more then relying on him for pardon of sins for to come to Christ is to become one of his Disciples and to undertake to be of his Religion This is have cleared sufficiently in the last Debate and shown withal that obedience to the Law of God is a condition of our Justification No saith this Gentleman out of I know not what Author p. 78. It is not the condition of the Covenant so properly as of those persons that enter into Covenant Which is a monstrous absurd Answer to this Question no better then to affirm and deny the same thing in the same breath For if it be the same condition and qualification of those persons that enter into the Covenant then it is the condition of their Justification which they obtain by entring into Covenant with God so qualified As for the words themselves without relation to the Question they are right enough if they be understood not to deny our obedience to be a condition required in or by the Covenant though it be not so proper to say a Condition of the Covenant For how comes our obedience to be a necessary condition or qualification of the persons entring into Covenant but by the Covenant That requires it and doth not promise Justification without it and therefore is a Condition in the Covenant of Grace But I have neither list nor leisure to trace his steps in these things which I would wish him not to meddle withal till he know where the very pinch of the Controversie lyes then we may end it one way or other in a few words Let him forbear also his odious insinuations as that I think the Papists good subjects p. 67 suggest the N. C. lay'd aside the Lords Prayer because of that Petition Forgive us our trespasses c. p. 39. and that they dislike the Common-prayer onely or chiefly because taken out of the Mass-book There are no such things said or intimated in my Book And yet he himself dare not say that he knows no N.C. that refuse to joyn in it solely or chiefly on that account but that he knows scarce one intelligent N. C. Very likely He may know notwithstanding multitudes of silly ones and here and there one whom he takes to be intelligent But this is nothing to what this intelligent Non-conformist suggests concerning the Meetings of Dr. Gunning and others in the late times for Common-prayer as if they were as much Conventicles as any now p. 68. Whereas they were according to the Common-Law and not against it unless he will maintain that Ordinances were Law as much as Acts of Parliament If that still lye
profession which he supposes me to be not to meddle with these things and whether he be not bound in Conscience especially in case he live among a people distracted in opinion to declare himself expresly either for them or against them c. Others may resolve in this case as they see cause I have satisfied my self that I have done as became an honest man But I did not think to have said so much about this matter nor is it to any great purpose I see to labour to clear our selves of their vile suspitions say what we will many of them stop their ears or drown our words with their loud cryes against us We must have naughty intentions and they must be the very best of men the most loyally affected to his Sacred Majesty who would have thought it more then the very Bishops themselves as this Author would insinuate For they would not be offended as the Bishops you may think would if the Statute of King Edward the Sixth was revived whereby all Citations in the Courts Spiritual should issue out in the Kings Name and with his Seal And it would not displease them to have a Vicar-General in SPIRITV ALIBVS as he assures you p. 33. But he must give us leave to think as that Bishop now named speaks who hath demonstrated that Processes in the Bishops name no way intrench upon the Kings Authority r A Calumny long ago cast upon the Bishops in the humble Supplication for Toleration 1609. p. 10 17. Revived in the late times confuted by Bishop Sanderson that their meaning herein is rather to do the Bishops hurt then the King service and that their affections so far as by what is visible we are able to judge thereof are much what alike the same towards both This you may read in his Book concerning Episcopacy not being prejudicial to Regal power p. 3 4. And what he saith of the one I may say of the other motion which is of the same strain and then made to Queen Elizabeth when Martin Mar-prelates Book came out not to greaten her power but to depress the Bishops So the Book called the Ladened Ass tells us that there were Suitors then to her for a greater Authority if they could have got it then Cromwels General Vicarship over the Bishops and Clergy a Pag. 12 45. and that the very same men who câ—ntrived this were the favourers of the Admonition the frame of Discipline the Mar-all-Libels and other new Monsters which then were yearly bred and brought forth And truely there is some reason to think that such men as this would be no more displeased with a new Martin Mar-prelate then with a new Vicar-General For he is not ashamed to approve of such vile Books as Ladensium Autocatacrisis to which he sends us for information concerning the greatest Enemies of our Church and Religion those who bring in new and strange Doctrines i. e. plain Popery p. 80. A Book writ by that haughty and violent spirit which so often calls the excellent Bishop y Bishop Bramhal mentioned by this Apologist in the entrance of his Work by the scornful name of Dr. Bramble z Review of fair warning in the very Frontispiece of the Book and which puts Bishop Andrews and Bishop Hall among that Faction as he speaks whose avowed Popery was manifest from their Books And therefore the Author of it justly defended that Censure which was given of him and his Book long ago by a Reverend person now alive who saith the man had seen some Visions in Trophenius's Den Raptures and Embryo's of his own adled brain and out he came to vent them like Esops Ass jâ—tting in Purple He was high set in pursuit of fame and scorning to cope with a PIGMEE he challenges no less men then my Lords Grace of Canterbury and all the Learned Divines of England and much grieved he was that my Lord himself would not vouchsafe him the honour to confute him as if a Sky-towring-Eagle or Gyre Falcon should have stoopt to a Kite or Carrion a Dr. Creighton's Letter to Mr. R. Watson 1650 But perhaps the Apologist never seriously considered that Book as I am sure he hath not duly noted weighed mine For if he had he would have repeated my words more sincerely and not mis-represented them so often as he hath done at least not have put me in the number of those that are Enemies of our Church dissent from its Articles and bring in new and strange Doctrines So he would have it thought else why doth he oppose my words and the eleventh Article of our Religion the one against the other p. 85. The comfort of it is there is no clashing at all between them but onely in his own brains which understand not it seems that good Works may be necessary to our justification and yet no cause of it But thus he deals with me in other things what I said of Lawn-sleeves and the Black Cap and White first part p. 81 he translates to Surplesses and makes an idle discourse about them p. 47. He makes you believe I said that afternoon-Sermons were wholly superfluous p. 61. when I onely told you that they might be used or not as they should be found to be to Edification The same perverse representation he makes of what I said about experiences p. 70. Preaching of Obedience p. 77. Doing good out of fear of threatnings p. 84. Pious discourses also p. 96. which were not by me disgraced but their rash censures condemned If I did not begin to be tyred with following him in his rambles I could present you with a great many more Monsters of his own making just like that which a Cheat promised to show his credulous spectators they are the words of one whom he and I have often mentioned an Horse whose Head stood in the place of his Tail and when all came to all he himself had tyed the Horse to the Manger the wrong way Besides barely to show these misrepresentations would be a very dull business and indanger the tiring you quite and to make them appear ridiculous would much offend his seriousness For which reason I shall let these and a great many other things in his Book alone till he give me a further occasion But I intreat him as he loves himself to hold his hand till he hath learnt a little more Logick and knows better how to draw consequences At least let him forbear to draw any out of my Books till he hath diligently weighed every word and the occasion of it For his manner is to make very silly ones and then confute them as you may read in his Preface and p. 107 108. Mr. Hughes Mr. Vicars did thus and thus heretofore therefore the N.C. are all thus and thus now It this saith he good Logick and solid reasoning I say no it is childish and ridiculous but it is his own not mine who produced such mens sayings to other purposes
And I perceive it is his manner to draw Universals from Particulars For presently after asking Whether the N. C. shortly look to shut Heaven and turn the waters into blood He tells you Mr. Parker of N. England whose words I cited saith no and so all the N. C. must be concluded to be of his minde In like manner the Church of Scotland he tells you had as few Heresies as any other p. 139. Therefore What Then the N. C. were not the cause of the strange and new Doctrines Opinions Phanatical words and Phrases in Preaching and Writing For this is part of his Answer to the Question Whether they be so or no. In time they may improve this way of arguing very much as some did in the late times when they told us b Reformed Presbytery 1645. p. 19. the Romans and Athenians whilst they were Free-states bred ten to one more vertuous and illustrious men then other Governments or even they themselves at other times You know the Consequence And you may know also what horrid Doctrines were broached in Scotland more then any where else destructive to all Government and that all the Sectaries in England were the Spawn of those who stood disaffected to our Church nay that Hacket himself and his mad Companions though disclaimed by them when they saw their end sprung out of their society frequented their Sermons and were their Associates before they entred into those Frantick courses as I can prove from good Authority As also that they are justly compared to the Pharisees though that Sect were great sticklers for Ceremonies and their Traditions as they for their own Inventions But for the present let him read Dr. Sandersons Sermon lately printed And not trouble us with his Arguments for less Uniformity then there is among us upon this ground that we have not a present Uniformity in all things which is a thing that is not to be here expected Yet this pitiful reasoning he repeats again and again like to that of Dr. Busby's reading Logick sometimes to his Scholars to prepare them for the University therefore the N. C. may read a whole Circle of Philosophy to keep Youths from going to the University and to make the Education there unnecessary p. 123. For there lyes the point and he needed not have referred us to what some able men told him about the Oath and the words of it at Oxford For it is in print among the University-Statutes c Statuta selecta Anno 1661. Tit. 9. Sect. 6. at the end of which Book there is an explication of the Oath which is taken to observe the Statutes And this in the first place it admonishes us of That the genuine sense of the words of the Statute are to be taken from the minde and intention not of him that swears but of him that gives the Oath d Ib. p. 163. Now it will be found I take it that they who give that Oath intend not to prohibit the setting up of another University wherein to take Degrees which is not in the power of him that swears but the keeping Schools for University-Learning with intention to perfect Scholars there and on purpose to keep them from the Universities But I forget my self and instead of writing a large Letter shall make a great Book if I proceed any further to detect all his weak Reasonings and slight Answers Nor is it to much purpose for I doubt they will not be the better by it I have been often rounded in the ears with the words of Artenorius to the Author of Argenis e Parce labori non ignorant se errare c. cited by Dr. Creighton in his Leâ—â—er before mentioned applyed by a Reverend person to the like case Spare your pains good Sir they know they are wrong as well as you can tell them but all the earth shall not make them confess an error or amend it But suppose it be otherwise as I hope it is with some and heartily wish it may be with all yet my labor may be spared if all that pretend to be wise and honest would but be humble and truly he that is not so is neither of those and make that their business which certainly is their duty They are the words of Bishop Sanderson f Preface to Clavi Trabales 1661. p. antepea who thus proceeds That is to say if they would study quietness more and Parties less bear a just reverence to Antiquity and to their betters allow as favourable a construction to things established as they are capable of suspect their own judgement wherein it differeth from the publick submit to reason and yeild when they are convinced obey cheerfully where they may and where they dare not suffer without noise a little saying and writing would serve the turn But when men are once grown to this to make it their glory to head or hold up a Party to study ways how to evade when they are called to obey to resolve to erre because they have erred and to hold their conclusions â—â— despite of all Premises to prefer their private opinions before wiser mens judgements and their reputation with the Vulgar before obedience to Superiours In a word to suffer themselves to be swayed with Passions Parties or Interests all the writing and saying in the World as to such men until it shall please God to put their hearts into another Frame is to no more purpose then if a man should go about to fill a Sieve with water or to wash a Blackamore white And so fare you well Jan. 13. 1669. A Postscript I Had no sooner run over this Apologetical Catechism and made a few Reflections on it but I received a Case of Conscience from you wherein I am also concern'd A very weighty one it is and as weightily and solidly resolved if the Casuist may be his own Judge who seems to have no low opinion of his own performance but rather thinks we may chance to be beholden to him for a new invention Here saith he p. 6. is that very MEAN indeed for ought I know which is wanting A great Discovery And for ought I know may any body reply that which is not wanting but is the very dangerous Extream into which the people are as apt to run as he is to follow those with whom I have already had to deal It would be no great matter indeed if he imitated them onely in their phrase and not in their weak reasonings and frivolous observations but he is too forward to that also and is a notable instance of the truth of my Lord Bacon's observation that there is little dry light a Letter to Mr. Mathews p. 69. in the world but it is all moist being infused and steeped in affections bloud and humours The Reason of men is made to stoop to their interest and they judge according to the current of their inclinations and desires I had some hopes that sober men would have